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HathaYoga 



OR 



THE YOGI PHILOSOPHY OF 

PHYSICAL WELL-BEING 



WITH NUMEROUS EXERCISES, ETC. 



By YOGI RAMACHARAKA, 

AUTHOR OF "SCIENCE OF BREATH," "YOGI PHILOSOPHY 

AND ORIENTAL OCCULTISM," "ADVANCED 

COURSE," ETC. 



PUBLISHED BY 

YOGI PUBLICATION SOCIETY 

CHICAGO, U. S. A. 



THE LATENT LIGHT CULTURE, Tinnovelly, So. India 



BF mt 
.to* 



Copyright, 1904 

BY 

Yogi Publication Society 



CONTENTS. 



Chapter Page 

I. What is Hatha Yoga? 8 

II. The Yogis' Regard for the Physical 

Body 16 

III The Work of the Divine Architect. . 19 

IV. Our Friend, The Vital Force 23 

V. The Laboratory of the Body 29 

VL The Life Fluid 41 

VII. The Crematory of the System 45 

¥111. Nourishment 51 

IX. Hunger vs. Appetite 55 

X. Prana Absorption from Food 61 

XL About Food 71 

XII. The Irrigation of the Body 76 

XIII. The Ashes of the System 89 

XIV. Yogi Breathing 101 

XV. Effect of Correct Breathing 114 

XVI. Breathing Exercises 118 

XVIL Nostril Breathing vs.Mouth Breathing. 127 

XVIII. The Little Lives of the Body 132 

XIX. Control of the Involuntary System .... 142 
3 



CONTENTS. 

Chapter Page 

XX. Pranic Energy. ...... .......... 149 

XXI. Pranic Exercises 159 

XXII. Science of Relaxation. 169 

XXIII. Rules for Relaxation , 177 

XXIV. Use of Physical Exercise. 190 

XXV. Yogi Physical Exercise. ... . 195 

XXVI. The Yogi Bath 205 

XXVII. The Solar Energy 214 

XXVIII. Fresh Air 220 

XXIX. Nature's Sweet Restorer — Sleep 224 

XXX. Regeneration 228 

XXXI. The Mental Attitude 234 

XXXII. Led by the Spirit... ....238 



PUBLISHER'S NOTICE. 

Our original intention, when we arranged for the 
publication of this book, and, in fact almost up 
until it went to press, was that it should be, in a 
measure, supplementary to our little book, "Science of 
Brea*h" by the same author — that is to say, it should 
take up the subject of "Hatha Yoga" with the excep- 
tion of that phase of the subject (breathing, etc.) 
which has been covered in that book. But at the last 
moment we decided that it would be a mistake to 
publish a book on "Hatha Yoga" with such an impor- 
tant part of the subject as Yogi Breathing omitted, 
even though that subject had been covered in another 
book. To omit that important phase of the subject 
would be working an injustice to those who purchased 
the new book, as many of such purchasers would 
never have read the first book, and would be justified 
in expecting that the present book would treat of all 
phases of the general subject. So, we decided to 
incorporate in the present volume those parts of "Sci- 
ence of Breath" which belonged strictly to the subject 
of "Hatha Yoga," omitting such portions as belonged 
rather to the other branch of the Yogi Philosophy, i. e., 
Raja Yoga. We mention these facts that the pur- 
chasers of this book, who have also read our former 
book, might not accuse us of filling a new book with 
parts of an old one. We advertised this book, intend- 
ing to give only the supplemental parts, as above 
stated, and the portions of "Science of Breath" which 
have been added thereto, have been inserted at our 
own expense, and in the nature of "good measure," or 
the "baker's dozen." 

5 



6 PUBLISHER'S NOTICE. 

It is probable that, at some future time, we will 
make arrangements with the same author to take up 
the "Raja Yoga" portions of "Science of Breath" and 
to amplify and enlarge upon same, adding to the foun- 
dation already built, just as he has done in the present 
book upon the "Hatha Yoga" foundation contained in 
the little book first published by us. If this course is 
followed, the present book, "Hatha Yoga/' will be 
the first of a series of "Yogi Books," taking up, in 
succession, the different phases of the great Yogi Phi- 
losophy, the little book "Science of Breath" serving as 
an introduction to the series, and as a handy little 
book for beginners, or those just becoming interested 
in the subject. 

"Hatha Yoga/' the present book, deals altogether 
with the physical. The psychical, mental and spiritual 
phases of the subject belong to the other branches of 
the work. "Hatha Yoga," however, will be a 
splendid foundation upon which the student may build, 
as a sound, strong, healthy body is necessary for one 
to do his best work and study, as the author of this 
book has so well explained in the text. 

We have asked the author to write a preface to this 
book, but this he declines to do, as he feels that the 
book should speak for itself, and he does not like the 
idea of (as he expresses it) "intruding his personality" 
upon his readers, holding that truth should be self- 
evident and needing no personal touch to make it 
truth. This notice, therefore, will take the place of a 
preface in this case. 

Yogi Publication Society. 

Chicago, 111. 



TO THE 

HEALTHY MAN AND WOMAN 

THIS BOOK 

IS RESPECTFULLY DEDICATED. 

VEST HAVE DONE CERTAIN THINGS (CONSCIOUSLY OR SUBCON- 
SCIOUSLY) IN ORDER TO BRING THEMSELVES FROM INFANCY r l<j 
HEALTHY, NORMAL MATURITY. AND IF YOU (WHO MAY NOl' 
BE SO HEALTHY AND NORMAL) WELL DO JUST THESE 
SAME THINGS, THERE IS NO REASON WHY YOU, 
TOO, SHOULD NOT BE JUST AS ARE THEY. 
AND THIS LITTLE BOOK IS OUR ATTEMPT 
TO TELL YOU JUST WHAT THIS 
HEALTHY MAN AND WOMAN 
DID IN ORDER TO BE JUST 
WHAT THEY ARE. 

BEAD IT, AND THEN GO AND DO LIKEWISE, 
SO FAR AS YOU AEE ABLE. 

ZF YOU DOUBT THE TRUTH OF OUR STATEMENTS, FIND SOM2 
HEALTHY MAN OR WOMAN, AND WATCH HIM, OR HER, CLOSELY, 
AND SEE WHETHER HE, OR SHE, DOES NOT DO THE THINGS 
WE HAVE POINTED OUT TO YOU TO DO IN THIS BOOK 
— AND WHETHER HE, OR SHE, DOES NOT LEAVE 
UNDONE THE THINGS WE HAVE ASKED YOU 
TO AVOID. WE ARE WILLING TO SUB- 
MIT OUR TEACHINGS TO THIS SE- 
VERE TEST — APPLY IT. 



CHAPTER I. 
WHAT IS "HATHA YOGA." 

The science of Yoga is divided into several branches. 
Among the best known and leading divisions are ( I ) 
Hatha Yoga; (2) Raja Yoga; (3) Karma Yoga; (4) 
Gnani Yoga. This book is devoted only to the first 
named, and we will not attempt to describe the others 
at this time, although we will have something to say 
upon all of these great branches of Yoga, in future 
writings. 

Hatha Yoga is that branch of the Yoga Philosophy 
which deals with the physical body — its care — its well- 
being — its health — its strength — and all that tends to 
keep it in its natural and normal state of health. It 
teaches a natural mode of living and voices the cry 
which has been taken up by many of the Western 
world: "Let us get back to Nature," excepting that 
the Yogi does not have to get back for he is already 
there, for he has always clung close to nature and her 
ways, and has not been dazzled and befooled by the 
mad rush toward externals which has caused the mod- 
ern civilized races to forget that such a thing as nature 
existed. Fashions and social ambitions have not 
reached the Yogi's consciousness — he smiles at these 
things, and regards them as he does the pretenses of 
childish games — he has not been lured from nature's 
arms, but continues to cuddle close up to the bosom of 
his good mother who has always given him nourish- 
ment, warmth and protection. Hatha Yoga is first, 

9 



io HATHA YOGA. 

nature; second, nature, and last, nature. When con- 
fronted with a choice of methods, plans, theories, etc., 
apply to them the touchstone: "Which is the 
natural way," and always choose that which seems 
to conform the nearest to nature. This plan will be a 
good one for our students to follow when their atten- 
tion is directed to the many theories; "fads"; meth- 
ods; plans and ideas, along health lines, with which 
the Western world is being flooded. For instance if 
they are asked to believe that they are in danger of 
losing their "magnetism", by coming in contact with 
the earth, and are advised to wear rubber soles and 
heels upon their shoes, and to sleep in beds "insulat- 
ed" with glass feet, to prevent nature (mother Earth) 
from sucking and drawing out of them the magnetism 
which she has just given them, let the students ask 
themselves "What does Nature say about this ?" Then, 
in order to find out what nature says, let them see 
whether nature's plans could have contemplated the 
manufacture and wearing of rubber soles, and glass 
feet for beds. Let them see whether the strong mag- 
netic men, full of vitality, do these things — let them 
see whether the most vigorous races in the world have 
done these things — let them see whether they feel de- 
bilitated from lying down on the grassy sward, or 
whether the natural impulse of man is not to fling 
reclining on the bosom of their good mother earth, and 
whether the natural, impulse of man is not to fling 
himself upon the grassy bank — let them see whether 
the natural impulse of childhood is not to run bare- 
foot; whether it does not refresh the feet to take off 
the shoes (rubber soles and all) and walk around bare- 
footed; whether rubber boots are particularly con- 



WHAT IS HATHA YOGA? n 

ducive to "magnetism" and vitality, and so on. We 
give this merely as an illustration, not that we wish to 
waste time in discussing the merits or demerits of rub- 
ber soles, and glass bed feet as a preservative of mag- 
netism. A little observation will teach the man that 
all of nature's answers show him that he gets much of 
his magnetism from the earth, and that the earth is a 
battery charged with it, and is always willing and 
anxious to give forth its strength to man, instead of 
being devoid of it and to be dreaded as being anxious 
and likely to "draw" the magnetism from man, its 
child. Some of these latter day prophets will next be 
teaching that the air draws Prana from people, in- 
stead of giving it to them. 

So, by all means, apply the nature test to all theories 
of this kind — our own included — and if they do not 
square with nature, discard them — the rule is a safe 
one. Nature knows what it is about — she is your 
friend and not your enemy. 

There have been many and most valuable works 
written on the other branches of the Yogi Philosophy, 
but the subject of Hatha Yoga has been dismissed 
with a brief reference by most of the writers upon 
Yoga. This is largely due to the fact that in India 
there exists a horde of ignorant mendicants of the 
lower fakir class, who pose as Hatha Yogis, but who 
have not the slightest conception of the underlying 
principles of that branch of Yoga. These people con- 
tent themselves with obtaining control over some of 
the involuntary muscles of the body (a thing pos- 
sible to anyone who will devote to it the time and 
trouble necessary for its accomplishment), thereby ac- 
quiring the ability to perform certain abnormal 



12 HATHA YOGA. 

"tricks" which they exhibit to amuse and entertain (or 
disgust) Western travelers. Some of their feats are 
quite wonderful, when regarded from the standpoint 
of curiosity, and the performers would be worthy ap- 
plicants for paying positions in the "dime museums" 
of America, indeed their feats being very similar to 
some performed by some of the Western "freaks." We 
hear of these people exhibiting with pride such tricks 
and acquired habits as, for instance the ability to re- 
verse the peristaltic action of the bowels and intes- 
tines, and the swallowing movements of the gullet, so 
as to give a disgusting exhibition of a complete re- 
versal of the normal processes of those parts of the 
body, so that articles introduced into the colon may 
be carried upward and ejected from the gullet, by this 
reversed movement of the involuntary muscles, etc. 
This, from a physician's point of view, is most inter- 
esting, but to the layman is a most disgusting thing, 
and one utterly unworthy of a man. Other feats of 
these so-called Hatha Yogis are about on a par with 
the instance which we have reluctantly given, and we 
know of nothing that they perform which is of the 
slightest interest or benefit to the man or woman seek- 
ing to maintain a healthy, normal, natural body. These 
mendicants are akin to the class of fanatics in India 
who assume the title "Yogi", and who refuse to wash 
the body, for religious reasons; or who sit with up- 
lifted arm until it is withered; or who allow their 
finger nails to grow until they pierce their hands; or 
who sit so still that their birds build nests in their hair ; 
or who perform other ridiculous feats, in order to pose 
as "holy men" before the ignorant multitude, and, in- 
cidentally, to be fed by the ignorant classes who con- 



WHAT IS HATHA YOGA? 13 

sider that they are earning a future reward by the act. 
These people are either rank frauds, or self-deluded 
fanatics, and as a class are on a par with a certain class 
of beggars in American and European large cities who 
exhibit their self-inflicted wounds, and bogus deformi- 
ties, in order to wring pennies from the passer-by, who 
turns his head and drops the coppers in order to get 
the thing out of his sight. 

The people whom we have just mentioned are re- 
garded with pity by the real Yogis who regard Hatha 
Yoga as an important branch of their philosophy, be- 
cause it gives man a healthy body — a good instru- 
ment with which to work — a fitting temple for the 
Spirit. 

In this little book, we have endeavored to give in a 
plain, simple form, the underlying principles of Hatha 
Yoga — giving the Yogi plan of physical life. And we 
have tried to give you the reason for each plan. We 
have Tound it necessary to first explain to you in the 
terms of Western physiology the various functions of 
the body, and then to indicate Nature's plans and 
methods, which ore should adhere to as far as possi- 
ble. It is not a "doctor book", and contains nothing 
about medicine, and practically nothing about the 
cure of diseases, except where we indicate what one 
should do in order to get back to a natural state. Its 
keynote is the Healthy Man — its main purpose to help 
people to conform to the standard of the nonnal man. 
But we believe that that which keeps a healthy man 
healthy will make an unhealthy man healthy, if he 
follows it. Hatha Yoga preaches a sane, natural, 
normal manner of living and life, which, if followed 
will benefit any one. It keeps close to nature and ad- 



i 4 HATHA YOGA. 

vocates a return to natural methods in preference to 
those which have grown up around us in our artificial 
habits of living. 

This book is simple — very simple — so simple, in 
fact, that many will most likely throw it aside because 
it contains nothing new or startling. They have prob- 
ably hoped for some wonderful recital of the far famed 
freak tricks of the mendicant Yogis ( ?) and plans 
whereby these feats could be duplicated by those who 
would read it. We must tell such people that this book 
is not that kind of book. We do not tell you how to as- 
sume seventy- four kinds of postures, nor how to draw 
linen through the intestines for the purpose of clean- 
ing them out (contrast this with nature's plans) or 
how to stop the heart's beating, or to perform tricks 
with your internal apparatus. Not a bit of such 
teaching will you find here. We do tell you how to 
command a rebellious organ to again function prop- 
erly, and several other things about the control over 
an involuntary part which has gone on a strike, but 
we have mentioned these things only in the line of 
making man a healthy being — not to make a "freak" 
of him. 

We have not said much about disease. We have 
preferred to hold up to your gaze the Healthy Man 
and Woman, asking you to look well at them and see 
what makes them healthy and keeps them healthy. 
Then we call your attention to what they do and how 
they do it. Then we tell you to go and do likewise, 
if you would be like them. That is all we try to do. 
But that "all" is about everything that may be done 
for you — you must do the rest yourself. 

In other chapters, we tell you why the Yogis take 



WHAT IS HATHA YOGA? 15 

care of the body, and also the underlying principle of 
the Hatha Yoga— that belief in the Intelligence be- 
hind all Life — that trust in the great Life Principle to 
carry on its work properly — that belief that if we will 
but rely on that great principle, and will allow it to 
work in and through us all will be well with our bod- 
ies. Read on, and you will see what we are trying to 
say to you — will get the message with which we have 
been charged to deliver to you. In answer to the 
question, with which this chapter is headed : "What is 
Hatha Yoga ?", we say to you : Read this book to the 
end, and you will understand some little about what 
it really is — to find out all it is put into practice the 
precepts of this book, and you will get a good fair 
start on the road to that knowledge you seek. 



CHAPTER II. 
The Yogis' Regard for the Physicax *6oav w 

To the casual observer, the Yogi Philo&ophy pre^ 
sents the apparent anomaly of a teaching which, whiK 
holding that the physical body is wiaterial and as 
nothing when compared to the higher principles of 
Man, at the same time devotes much care and im- 
portance to the instruction of its students in the direc- 
tion of the careful attention, nourishment, training, 
exercise and improvement of that physical body. In 
fact one whole branch of the Yogi teachings, Hatha 
Yoga, is devoted to this care of the physical body, and 
goes into considerable detail regarding the instruction 
of its students in the principles ofr this physical train- 
ing and development. 

Some Western travelers in the Orient who have 
seen the care which the Yogis bestow upon their bod- 
ies, and the time and attention which they devote to 
the task, have jumped to the conclusion that the Yogi 
Philosophy is merely an Oriental form of Physical 
Culture, a little more carefully studied, perhaps, but a 
system having nothing "spiritual" in it. So much for 
seeing merely the outer forms, and not knowing 
enough to look "behind the scenes." 

We scarcely need to explain to our students the real 
reason for the Yogis' care for the body, nor need we 
apologize for the publication of this little book which 
has for its end the instruction of Yogi students in the 
care and scientific development of the physical body 

16 



REGARD FOR THE PHYSICAL BODY. 17 

The Yogis believe, you know, that the real Man is 
not his body. They know that the immortal "I" of 
which each human being is conscious to a greater or 
lesser degree, is not the body which it merely occupies 
and uses. They know that the body is but as a suit 
of clothes which the Spirit puts on and off from time 
to time. They know the body for what it is, and are 
not deceived into the belief that it is the real Man. 
But while knowing these things, they also know that 
the body is the instrument in which, and by which 
the Spirit manifests and works. They know that the 
fleshly covering is necessary for Man's manifestation 
and growth in this particular stage of his develop- 
ment. They know that the body is the Temple of the 
Spirit. And they, consequently, believe that the care 
and development of the body is as worthy a task as is 
the development of some of the higher parts of Man, 
for with an unhealthy and imperfectly developed phy- 
sical body, the mind cannot function properly, nor can 
the instrument be used to the best advantage by its 
master, the Spirit. 

It is true that the Yogi goes beyond this point, and 
insists that the body be brought under the perfect con- 
trol of the mind — that the instrument be finely turned 
so as to be responsive to the touch of the hand of the 
master. 

But the Yogi knows that the highest degree of re- 
sponsiveness on the part of the body may be obtained 
only when it, the body, is properly cared for, nour- 
ished and developed. The highly trained body must, 
first of all be a strong healthy body. For these rea- 
sons the Yogi pays such great attention and care to 
the physical side of his nature, and, for the same 



i8 HATHA YOGA 

reason, the Oriental system of Physical Culture forms 
a part of the Yogi science of Hatha Yoga. 

The Western Physical Culture enthusiast develops 
his body for his body's sake, often believing that the 
body is He. The Yogi develops the body knowing it 
to be but an instrument for the use of the real part 
of himself, and solely that he may perfect the instru- 
ment to the end that it be used in the work of Soul 
growth. The Physical Culturist contents himself with 
mere mechanical movements and exercises for devel- 
oping the muscles. The Yogi throws Mind into the 
task, and develops not only the muscle but every organ, 
cell, and part of his body as well. Not only does he do 
this, but he obtains control over every part of his 
body, and acquires mastery over the involuntary part 
of his organism as well as over the voluntary, some- 
thing of which the average Physical Culturist knows 
practically nothing. 

We trust to point out to the Western student the 
way of the Yogi teachings regarding the perfecting of 
the physical body, and feel assured that he who will 
follow us carefully and conscientiously will be amply 
rewarded for his time and trouble, and will acquire the 
feeling of mastery over a splendidly developed phy- 
sical body, of which body he will feel as proud as 
does the master violinist of the Stradivarius which re- 
sponds almost with intelligence to the touch of his 
bow, or as does the master artisan over some perfect 
tool which enables him to create beautiful and useful 
things for the world. 



CHAPTER III. 
The Work of the Divine Architect. 

The Yogi Philosophy teaches that God gives to each 
individual a physical machine adapted to his needs, 
and also supplies him with the means of keeping it in 
order, and of repairing it if his negligence allows it to 
become inefficient. The Yogis recognize the human 
body as the handiwork of a great Intelligence. They 
regard its organism as a working machine, the con- 
ception and operation of which indicates the greatest 
wisdom and care. They know that the body IS be- 
cause of a great Intelligence, and they know that the 
same Intelligence is still operating through the physi- 
cal body, and that as the individual falls in with the 
working of the Divine Law, so will he continue in 
health and strength. They also know that when Man 
runs contrary to that law, inharmony and disease re- 
sult. They believe that it is ridiculous to suppose that 
this great Intelligence caused the beautiful human 
body to exist, and then ran away and left it to its fate, 
for they know that the Intelligence still presides over 
each and every function of the body, and may be 
safely trusted and not feared. 

That Intelligence, the manifestation of which we 
call "Nature" or "The life Principle", and similar 
names, is constantly on the alert to repair damage, 
heal wounds, knit together broken bones ; to throw off 
harmful materials which have accumulated in the sys- 
tem ; and in thousands of wavs to keep the machine in 

»9 



20 HATHA YOGA. 

good running order. Much that we call disease is 
really a beneficent action of Nature designed to get rid 
of poisonous substances which we have allowed to 
enter and remain in our system, « 

Let us see just what this body means. Let us sup- 
pose a soul seeking a tenement in which to work out 
this phase of its existence. Occultists know that in 
order to manifest in certain ways the soul has need of 
a fleshly habitation. Let us see what the soul requires 
in the way of a body, and then let us see whether 
Nature has given it what it needs. 

In the first place, the soul needs, a highly organized 
physical instrument of thought, and a central station 
from which it may direct the workings of the body. 
Nature provides that wonderful instrument, the hu- 
man brain, the possibilities of which we, at this time, 
but faintly recognize. The portion of the brain which 
Man uses in this stage of his development is but a 
tiny part of the entire brain-area. The unused portion 
is awaiting the evolution of the race. 

Secondly, the soul needs organs designed to receive 
and record the various forms of impressions from 
without. Nature steps in and provides the eye, the 
ear, the nose, the organs of taste and the nerves where- 
by we feel. Nature is keeping other senses in reserve, 
until the need of them is felt by the race. 

Then, means of communication between the brain 
and the different parts of the body are needed. Nature 
has "wired" the body with nerves in a wonderful man- 
ner. The brain telegraphs over these wires instruc- 
tions to all parts of the body, sending its orders to cell 
and organ, and insisting upon immediate obedience. 
The brain receives telegrams from all parts of the 



THE DIVINE ARCHITECT. 21 

body, warning it of danger ; calling for help ; making 
complaints, etc. 

Then the body must have means of moving around 
in the world. It has outgrown the plant-like inherited 
tendencies, and wants to "move on." Besides this it 
wants to reach out after things and turn them to its 
own use. Nature has provided limbs, and muscles, 
and tendons, with which to work the limbs. 

Then the body needs a frame work to keep it in 
shape, to protect it from shock ; to give it strength and 
firmness; to prop it up, as it were. Nature gives it 
the bony frame known as the skeleton, a marvelous 
piece of machinery, which is well worthy of your 
study. 

The soul needs a physical means of communication 
with other embodied souls. Nature supplies the means 
of communication in the organs of speech and hear- 
ing. 

The body needs a system of carrying repair mater- 
ials to all of its system, to build up ; replenish ; repair ; 
and strengthen all the several parts. It also needs a 
similar system whereby the waste, refuse matter may 
be carried to the crematory, burned up and sent out 
of the system. Nature gives us the life-carrying blood 
—the arteries and veins through which it flows to and 
fro performing its work — the lungs to oxygenize the 
blood and to burn up the waste matter. 

The body needs material from the outside, with 
which to build up and repair its parts. Nature provides 
means of eating the food; of digesting it; of extract- 
ing the nutritious elements ; of converting it into shape 
for absorption by the system; of excreting the waste 
portions. 






22 HATHA YOGA. 

And, finally, the body is provided with means of re- 
producing its kind, and providing other souls with 
fleshly tenements. 

It is well worth the time of anyone to study some- 
thing of the wonderful mechanism and workings of 
the human body. One gets from this study a most con- 
vincing realization of the reality of that great Intelli- 
gence in nature — he sees the great Life Principle in 
operation — he sees that it is not blind chance, or hap- 
hazard happening, but that it is the work of a mighty 
INTELLIGENCE. 

Then he learns to trust that Intelligence, and to 
know that that which brought him into physical being 
will carry him through life — that the power which 
took charge of him then, has charge of him now, and 
will have charge of him always. 

As we open ourselves to the inflow of the great Life 
Principle, so will we be benefited. If we fear it, or 
trust it not, we shut the door upon it and must neces- 
sarily suffer. 



CHAPTER IV. 
Our Friend, the Vital Force. 

Many people make the mistake of considering Dis- 
ease as an entity — a real thing — an opponent of 
H|ealth. This is incorrect Health is the natural state 
of Man, and Disease is simply the absence of Health. 
If one can comply with the laws of Nature he cannot 
be sick. When some law is violated, abnormal condi- 
tions result, and certain symptoms manifest them- 
selves, and to which symptoms we give the name of 
some disease. That which we call Disease is simply 
the result of Nature's attempt to throw off, or dis- 
lodge, the abnormal condition, in order to resume nor- 
mal action. 

We are so apt to consider, and speak of, Disease as 
an entity. We say that "it" attacks us— that "it" 
seats itself in an organ' — that "it" runs it's course — 
that "it" is very malignant — that "it" is quite mild — 
that "it" persistently resists all treatment — that "it" 
yields readily — etc., etc. We speak of it as if it were 
an entity possessed of character, disposition and vital 
qualities. We consider it as something which takes 
possession of us and uses its power for our destruc- 
tion. We speak of it as we would a wolf in a 
sheepfold — a weasel in the chicken roost — a rat in 
the granery — and go about fighting it as we would 
one of the animals above mentioned. We seek to 
kill it, or at least to scare it away. 

Nature is not fickle or unreliable. Life manifests 



24 HATHA YOGA. 

itself within the body in pursuance to well estab- 
lished laws, and pursues its way, slowly, rising until 
it reaches its zenith, then gradually going down the 
decline until the time comes for the body to be thrown 
off like an old, well-used garment, when the soul steps 
out on its mission of further development. Nature 
never intended that a man should part with his body 
until a ripe old age was attained, and the Yogis know 
that if Nature's laws are observed from childhood, the 
death of a young or middle aged person from disease 
would be as rare as is death from accident. 

There is within every physical body, a certain vital 
force which is constantly doing the best it can for us, 
notwithstanding the reckless way in which we violate 
the cardinal principles of right living. Much of that 
which we call disease is but a defensive action of this 
vital force — a remedial effect. It is not a downward 
action but an upward action on the part of the living 
organism. The action is abnormal, because the con- 
ditions are abnormal, and the whole recuperative ef- 
fort of the vital force is exerted toward the restora- 
tion of normal conditions. 

The first great principle of the Vital Force is self- 
preservation. This principle is ever in evidence, wher- 
ever life exists. Under its action the male and female 
are attracted — the embryo and infant are provided with 
nourishment — the mother is caused to bear heroically 
the pains of maternity— the parents are impelled to 
shelter and protect their offspring under the most 
adverse circumstances — Why? Because all this means 
the instinct of race-preservation. 

But the instinct of preservation of individual life is 
equally strong. "All that a man hath will he give 



THE VITAL FORCE. 25 

for his life," saith the writer, and while it is not strict- 
ly true of the developed man, it is sufficiently true to 
use for the purpose of illustrating the principle of self- 
preservation. And this instinct is not of the Intellect, 
but is found down among the foundation stones of 
being. It is an instinct which often overrules Intel- 
lect. It makes a man's legs "run away with him" 
when he had firmly resolved to stand in a dangerous 
position — it causes a shipwrecked man to violate some 
of the principles of civilization, causing him to kill and 
eat his comrade and drink his blood — -it has made 
wild beasts of men in the terrible "Black Hole" — and 
under many and varying conditions it asserts it su- 
premacy. It is working always for life — more life — 
for health — more health. And it often makes us sick 
in order to make us healthier — brings on a disease in 
order to get rid of some foul matter which our care- 
lessness and folly has allowed to intrude in the system. 
This principle of self-preservation on the part of the 
Vital Force, also moves us along in the direction of 
health, as surely as does the influence within the mag- 
netic needle make it point due north. We may turn 
aside, not heeding the impulse, but the urge is always 
there. The same instinct is within us, which, in the 
seed, causes it to put forth its little shoot, often mov- 
ing weights a thousand times heavier than itself, in its 
effort to get to the sunlight. The same impulse causes 
the sapling to shoot upward from the ground. The 
same principle causes roots to spread downward and 
outward. In each case, although the direction is dif- 
ferent, each move is in the right direction. If we are 
wounded, the Vital Force begins to heal the wound, 
doing the work with wonderful sagacity and precis- 



26 HATHA YOGA. 

ion. If we break a bone, all that we, or the surgeon 
may do, is to place the bones into juxtoposition and 
keep them there, while the great Vital Force knits the 
fractured parts together. If we fall, or our muscles or 
ligaments are torn, all that we can do is to observe cer- 
tain things in the way of attention, and the Vital Force 
starts in to do its work, and drawing on the system 
for the necessary materials, repairs the damage. 

All physicians know, and their schools teach, that 
if a man is in good physical condition, his Vital Force 
will cause him to recover from almost any condition 
excepting when the vital organs are destroyed. When 
the physical system has been allowed to run down, re- 
covery is much more difficult, if, indeed, not impos- 
sible, as the efficiency of the Vital Force is impaired 
and is compelled to work under adverse conditions. 
But rest assured that it is doing the best it can for 
you, always, under the existing conditions. If Vital 
Force cannot do for you all that it aims to do, it will 
not give up the attempt as hopeless, but will accom- 
modate itself to circumstances and make the best of it. 
Give it a free hand and it will keep you in perfect 
health — restrict it by irrational and unnatural meth- 
ods of living, and it will still try to pull you through, 
and will serve you until the end, to the best of its abil- 
ity, in spite of your ingratitude and stupidity. It will 
fight for you to the finish. 

The principle of accommodation is manifested all 
through all forms of life. A seed dropped into the 
crevice of a rock, when it begins to grow either be- 
comes squeezed into the shape of the rock, or, if it be 
strong enough, splits the rock in twain and attains its 
normal shape. So, in the case of Man, who manages 



THE VITAL FORCE. Vj 

to live and thrive in all climates, and conditions, the 
Vital Force has accommodated itself to the varying 
conditions, and, where it could not split the rock, it 
sent out the sprout in a somewhat distorted shape, but 
still alive and hardy. 

No organism can become diseased while the proper 
conditions for health are observed. Health is but life 
under normal conditions, while disease is life under ab- 
normal conditions. The conditions which caused a man 
to grow to a healthy, vigorous manhood are necessary 
to keep him in health and vigor. Given the right con- 
dition, the Vital Force will do its best work, but given 
imperfect conditions the Vital Force will be able to 
manifest but imperfectly, and more or less of what 
we call disease ensues. We are living in a civiliza- 
tion which has forced a more or less unnatural mode of 
life upon us, and the Vital Force finds it hard to do as 
well for us as it would like. We do not eat naturally ; 
drink naturally; sleep naturally; breathe naturally; 
or dress naturally. We "have done those things which 
we ought not to have done, and we have left undone 
those things which we ought to have done, and there 
is no Health within us"— or, we might add, as little 
health as we can help. 

We have dwelt upon the matter of the friendliness 
of the Vital Force, for the reason that it is a matter 
usually overlooked by those who have not made a study 
of it. It forms a part of the Yogi Philosophy of 
Hatha Yoga, and the Yogis take it largely into con- 
sideration in their lives. They know that they have a 
good friend and a strong ally in the Vital Force, and 
they allow it to flow freely through them, and try to 
interfere as little as possible with its operations. They 



28 HATHA YOGA. 

know that the Vital Force is ever awake to their well- 
being and health, and they repose the greatest confi- 
dence in it. 

Much of the success of Hatha Yoga consists of 
methods best calculated to allow the Vital Force to 
work freely and without hindrance, and its methods 
and exercises are largely devoted to that end. To 
clear the track of obstructions, and to give the chariot 
of the Vital Force the right of way on a smooth clear 
road, is the aim of the Hatha Yogi. Follow his pre- 
cepts and it will be well with your body. 



CHAPTER V. 
The Laboratory of the Body. 

This little book is not intended for a text-book upon 
physiology, but inasmuch as the majority of people 
seem to have little or no idea of the nature, functions 
and uses of the various bodily organs, we think it as 
well to say a few words regarding the very important 
organs of the body which have to do with the diges- 
tion and assimilation of the food which nourishes the 
body — which perform the laboratory work of the sys- 
tem. 

The first bit of the human machinery of digestion 
to be considered by us are the teeth. Nature has pro- 
vided us with teeth to bite our food and grind it into 
fine bits, thus rendering it of a convenient size and 
consistency to be easily acted upon by the saliva and 
the digestive juices of the stomach, after which it is 
reduced to a liquid form that its nourishing qualities 
may be easily assimilated and absorbed by the body. 
This seems to be merely a repetition of an oft-told tale, 
but how many of our readers really act as if they knew 
for what purpose their teeth had been given them? 
They bolt their food just as if teeth were merely for 
show, and generally act as if Nature had provided 
them with .a gizzard, by the aid of which they could 
like the fowl grind up and break into small bits the 
food that they had bolted. Remember friends that 
your teeth were given you for a purpose, and also con- 
sider the fact that if Nature had intended you to bolt 

*9 



3© HATHA YOGA. 

your food she would have provided you with a giz- 
zard instead of with teeth. We will have much to say 
about the proper use of the teeth, as we go along, as it 
has a very close connection with a vital principle of 
Hatha Yoga, as you will see, after a while. 

The next organs to be considered are the Salivary 
Glands. These glands are six in number, of which 
four are located under the tongue and jaw, and two 
in the cheeks in the front of the ears, one on each 
side. Their best known function is to manufacture, 
generate or secrete saliva, which, when needed, flows 
out through numerous ducts in different parts of the 
mouth, and mixes with the food which is being chewed 
or masticated. The food being chewed into small parti- 
cles, the saliva is able to more thoroughly reach all 
portions of it with a correspondingly increased effect. 
The saliva moistens the food, thus allowing it to be 
more easily swallowed, this function, however, being a 
mere incident to its more important ones. Its best 
known function (and the one which Western science 
teaches is its most important one) is its chemical offices, 
which convert the starchy food matter into sugar, thus 
performing the first step in the process of digestion. 

Here is another oft- told tale. You all know about 
the saliva, but how many of you eat in a manner which 
allows Nature to put the saliva to work as she had 
designed ? You bolt your food after a few perfunctory 
chews and defeat Nature's plans, toward which she has 
gone to so much trouble, and to perform which she has 
built such beautiful and delicate machinery. But Na- 
ture manages to "get back" at you for your contempt 
and disregard of her plans — Nature has a good memory 
and always make you pay your debts. 



LABORATORY OF THE BODY. 31 

We must not forget to mention the tongue — that 
faithful friend who is so often made to perform the 
ignoble task of assisting in the utterance of angry 
words, retailing of gossip, lying, nagging, swearing, 
and last but not least, complaining. 

The tongue has a most important work to perform 
in the process of nourishing the body with food. Be- 
sides a number of mechanical movements which it 
performs in eating, in which it helps to move the food 
along and its similar service in the act of swallowing, it 
is the organ of taste and passes critical judgment upon 
the food which asks admittance to the stomach. 

You have neglected the normal uses of the teeth, 
the salivary glands and the tongue, and they have 
consequently failed to give you the best service. If you 
but trust them and return to sane and normal methods 
of eating you will find them gladly and cheerfully 
responding to your trust and will once more give you 
their full share of service. They are good friends and 
servants, but need a little confidence, trust and responsi- 
bility to bring out their best points. 

After the food has been chewed or masticated and 
then saturated with saliva it passes down the throat 
into the stomach. The lower part of the throat, which 
is called the gullet, performs a peculiar muscular con- 
traction, which pushes downward the particles of food, 
which act forms a part of the process of "swallowing." 
The process of converting the starchy portion of the 
food into sugar, or glucose, which is begun by the 
saliva in the mouth, is continued as the food passes into 
and down the gullet, but nearly, or entirely ceases, 
when the food once reaches the stomach, which fact 
must be considered when one studies the subject of the 



32 HATHA YOGA. 

advantage of a deliberate habit of eating, as, if the 
food is hastily chewed and swallowed, it reaches the 
stomach only partially affected by the saliva and in an 
imperfect condition for Nature's subsequent work. 

The stomach itself is a pear-shaped bag with a capac- 
ity of about one quart or more in some cases. The 
food enters the stomach from the gullet on the upper 
left-hand side, just below the heart. The food after- 
wards leaves the stomach on the lower right-hand and 
enters the small intestine by means of a peculiar sort 
of valve, which is so wonderfully constructed that it 
allows the matter from the stomach to pass easily 
through it, but refuses to allow anything to work back 
from the intestine into the stomach. This valve is 
known as the "Pyloric Valve" or the "Pyloric Orifice," 
the word "Pyloric" being derived from the Greek word 
which means "gatekeeper" — and indeed this little valve 
acts as a most intelligent gatekeeper, always on the 
watch, never asleep. 

The stomach is a great chemical laboratory in which 
the food undergoes chemical changes which allow it to 
be taken up by the system and changed into a nourish- 
ing material which is converted into rich, red blood 
which courses all over the body, building up, repairing, 
strengthening and adding to all the parts and organs. 

The "inside" of the stomach is covered with a lining 
of delicate mucous membrane, which is filled with min- 
ute glands, all of which open into the stomach and 
around which is a very fine network of minute blood- 
vessels with remarkably thin walls, from which is manu- 
factured, or secreted, that wonderful fluid, the gastric 
juice. The gastric juice is a powerful liquid acting 
as a solvent upon what is called the nitrogenous por- 



LABORATORY OF THE BODY. 33 

tions of the food. It also acts upon the sugar or glucose 
which has been manufactured from the starchy food 
by the saliva, as above described. It is a bitter sort of 
liquid, containing a chemical product called pepsin, 
which is its active agent and which plays a most im- 
portant part in the digestion of the food. 

In a normal, healthy person the stomach manufac- 
tures or secretes about one gallon of gastric juice in 
twenty-four hours, and uses same in the process of di- 
gestion of the food. When the food reaches the stomach 
the little glands, before mentioned, pour out a sufficient 
supply of the gastric juice, which mixes up with the 
mass of food in the stomach. Then the stomach sets 
up sort of a churning motion, which moves the pulpy 
food round and round, from end to end, from side to 
side, twisting and turning it, churning and kneading it, 
until the gastric juice penetrates every part of the mass 
and is well mixed up into it. The Instinctive Mind 
does some wonderful work in the stomach movements 
and works like a well oiled machine. 

And if the stomach has been treated to properly pre- 
pared, well chewed food, properly insalivated, the ma- 
chine is able to turn out a fine job. But if, as so often 
happens, the food is of a quality not fit for the human 
stomach — or if it has been but half chewed, or bolted — 
or if the stomach has been "stuffed" by a gluttonous 
owner — there is going to be trouble. In such a case, 
instead of the normal process of digestion being per- 
formed, the stomach is unable to do its work and fer- 
mentation results, and the stomach becomes the holder 
of a fermenting, putrefying, rotting mass — an "yeast 
pot" it has been called under such circumstances. If 
people could but form an idea of what a cesspool they 



34 HATHA YOGA. 

maintain in their stomachs they would cease to shrug 
their shoulders and look bored whenever the subject 
of rational and sane habits of eating are mentioned. 

This putrefying ferment, arising from abnormal 
habits of eating, often becomes chronic and results in a 
condition which manifests itself in the symptoms of 
what is called "dyspepsia," or similar troubles. It re 
mains in the stomach for a long time after the meal, 
and then when the next meal reaches the stomach the 
fermentation continues until the stomach actually be- 
comes a perpetually active "yeast pot." This condition, 
of course, results in an impairment of the normal func- 
tioning of the stomach, the surface of which becomes 
slimy, soft, thin and weak. The glands become 
clogged and the whole digestive apparatus of the 
stomach becomes impaired and broken down. In such 
event the half digested food passes out into the small 
intestine, tainted with the acids arising from fermenta- 
tion, and the result is that the whole system becomes 
gradually poisoned and imperfectly nourished. 

The food-mass, saturated with the gastric juice which 
has been poured upon it and kneaded and churned into 
it, leaves the stomach by the Pyloric orifice on the lower 
right-hand side of the stomach and enters the small 
intestine. 

The small intestine is a tube-like canal ingeniously 
coiled upon itself so as to occupy but a comparatively 
small space, but which is really from twenty to thirty 
feet in length. Its inner walls are lined with a velvety 
substance, and through the greater part of its length 
this velvety lining is arranged in transverse shelf-like 
folds, which maintain a sort of "winking" motion, sway- 
ing backward and forward in the intestinal fluids, re- 






LABORATORY OF THE BODY. 35 

tarding the passage of the food and providing an in- 
creased surface for secretion and absorption. The vel- 
vety condition of this mucous lining is caused by 
numerous minute elevations, something like the surface 
of a piece of plush, which are known as the intestinal 
"villi," the office of which will be explained a little fur- 
ther on. 

As soon as the food-mass enters the small intestine 
it is met with a peculiar fluid called the bile, which 
saturates it and is thoroughly mixed up with it. The 
bile is a secretion of the liver and is stored up ready 
for use in a strong bag, known as the gall bladder. 
About two quarts of bile per day is used in saturating 
the food as it passes into the small intestine. Its pur- 
pose is to assist the pancreatic juice in preparing the 
fatty parts of the food for absorption and also to aid in 
the prevention of decomposition and putrefaction of 
the food as it passes through the small intestine and 
the neutralization of the gastric juice which has already 
performed its work. The pancreatic juice is secreted 
by the pancreas, an elongated organ situated just behind 
the stomach, and its purpose is to act upon the fatty 
portions of the food and to render them possible of 
absorption from the intestines along with the other 
parts of the food nourishment. About one and one-half 
pints is used daily in this work. 

The hundreds of thousands of plush-like "hairs" 
upon the velvety lining of the small intestine (above 
alluded to), and which are known as "villi," maintain 
a constant waving motion, passing through and in the 
soft, semi-liquid food which is passing through the small 
intestine. They are constantly in motion, licking up 



36 HATHA YOGA. 

and absorbing the nourishment that is contained in the 
food-mass and transmitting it to the system. 

The several steps whereby the food is converted into 
blood and is carried to all parts of the system are as 
follows: Mastication, insalivation, deglutition, stomach 
and intestinal digestion, absorption, circulation and 
assimilation. Let us run over them again hastily that 
we may not forget them. 

Mastication is performed by the teeth — it is the 
chewing process — the lips, tongue and cheeks assisting 
in the work. It breaks up the food into small particles 
and enables the saliva to reach it more thoroughly. 

Insalivation is the process of saturating the masti- 
cated food with the saliva which pours into it from the 
salivary glands. The saliva acts upon the cooked starch 
in the food, changing it into dextrine and then into 
glucose, thus rendering it soluable. This chemical 
change is rendered possible by the action of the pytaline 
in the saliva acting as a ferment and changing the 
chemical constitution of those substances for which it 
has an affinity. 

Digestion is performed in the stomach and small in- 
testines and consists in the conversion of the food- 
mass into products capable of being absorbed and assim- 
ilated. Digestion begins when the food reaches the 
stomach. The gastric juice then pours out copiously, 
and, becoming mixed up with and churned into the 
food mass, it dissolves the connective tissue of meat, 
releases fat from its envelopes by breaking them up 
xnd transforms some of the albuminous material, such 
as lean meat, the gluten of wheat and white of eggs, 
into albuminose, in which form they are capable of 
being absorbed and assimilated. The transformation 



LABORATORY OF THE BODY. 37 

occasioned by stomach digestion is accomplished by the 
chemical action of an organic ingredient of the gastric 
juice, called pepsin, in connection with the acid in- 
gredients of the gastric juice. 

While the process of digestion is being performed 
by the stomach the fluid portion of the food-mass, both 
that which has entered the stomach as fluids which 
have been drunken, as well as the fluids liberated from 
the solid food in the process of digestion, is rapidly 
taken up by the absorbents of the stomach and is car- 
ried to the blood, while the more solid portions of the 
food-mass are churned up by the muscular action of the 
stomach, as we have stated. In about a half-hour the 
solid portions of the food-mass begin slowly to leave the 
stomach in the form of a grayish, pasty substance, called 
chyme, which is a mixture of some of the sugar and 
salts of the food, of transformed starch or glucose, of 
softened starch, of broken fat and connective tissue, 
and of albuminose. 

The Chyme, leaving the stomach, enters the simll 
intestine, as we have described and comes in contact 
with the pancreatic and intestinal juices and with the 
bile, and intestinal digestion ensues. These fluids dis- 
solve most of the food that has not already been soft- 
ened. Intestinal digestion resolves the chyme into three 
substances, known as (1) Peptone, from the digestion 
of albuminous particles; (2) Chyle, from the emulsion 
of the fats; (3) Glucose, from the transformation of 
the starchy elements of the food. These substances 
are, to a large extent, carried into the blood and become 
a part of it, while the undigested food passes out of the 
small intestine through a trap-door-like valve into the 



38 HATHA YOGA. 

large bowel called the colon, of which we shall speak 
bye-and'bye. 

Absorption, by which name is known the process by 
which the above-named products of the food, resulting 
from the digestive process, are taken up by the veins 
and lacteals, is effected by endosmosis. The water and 
the fluids liberated from the food-mass by the stomach 
digestion are rapidly absorbed and carried away by the 
blood in the portal vein to the liver. The peptone and 
glucose from the small intestines also reaches the 
portal vein to the liver through the blood vessels of 
the intestinal villi, which we have described. This blood 
reaches the heart after passing through the liver, where 
it undergoes a process which we will speak of when 
we reach the subject of the liver. The chyle, which is 
the remaining product of the food-mass in the intestines 
after the peptone and glucose have been taken up and 
carried to the liver, is taken up and passes through the 
lacteals into the thoracic duct, and is gradually con- 
veyed to the blood, as will be further described in our 
chapter on the Circulation. In our chapter on the 
circulation we will explain how the blood carries the 
nutriment derived from the digested food to all parts 
of the body, giving to each tissue, cell, organ and part 
the material by which it builds up and repairs itself, 
thus enabling the body to grow and develop. 

The liver secretes the bile, which is carried to the 
small intestine, as we have stated. It also stores up a 
substance called glycogen, which is formed in the liver 
from the digested materials brought to it by the portal 
vein (as above explained). Glycogen is stored up in 
the liver, and is afterwards gradually transformed, in 
the intervals of digestion, into glucose or a substance 



LABORATORY OF THE BODY. 39 

similar to grape sugar. The pancreas secretes the pan- 
creatic juices, which it pours into the small intestine, 
to aid in intestinal digestion, where it acts chiefly upon 
the fatty portions of the food. The kidneys are lo- 
cated in the loins, behind the intestines. They are two 
in number and are shaped like beans. They purify the 
blood by removing from it a poisonous substance called 
urea and other waste products. The fluid secreted by 
the kidneys is carried by two tubes, called ureters, to 
the bladder. The bladder is located in the pelvis and 
serves as a reservoir for the urine, which consists of 
waste fluids carrying with it refuse matter of the sys- 
tem. 

Before leaving this part of the subject we wish to 
call the attention of our readers to the fact that when 
the food enters the stomach and small intestines im- 
properly masticated and insalivated — when the teeth 
and salivary glands have not been given a chance to 
do their work properly— digestion is interfered with and 
impeded and the digestive organs are overworked and 
are rendered unable to accomplish what is asked of 
them. It is like asking one set of workmen to do their 
own work in addition to the work which should have 
been previously performed by another set of men — it is 
asking the railroad engineer to perform the duties of 
firemen as well as his own — to keep the fire going on 
an up grade and run the locomotive on a dangerous bit 
of road at the same time. The absorbents of the stom- 
ach and intestines must absorb something — that is their 
business — and if you do not give them the proper ma- 
terials they will absorb the fermenting and putrefying 



40 



HATHA YOGA. 



mass in the stomach and pass it along to the blood. 
The blood carries this poor material to all parts of the 
body, including the brain, and it is no wonder that 
people complain of biliousness, headache, etc., when 
they are being self -poisoned in this way. 






CHAPTER VI. 

THE LIFE FLUID. 

In our last chapter we gave you an idea of how the 
food we eat is gradually transformed and resolved into 
substances capable of being absorbed and taken up by 
the blood, which carries the nourishment to all parts 
of the system, where it is used in building up, repair- 
ing and renewing the several parts of the physical man. 
In this chapter we will give you a brief description of 
how this work of the blood is carried on. 

The nutritive portions of the digested food is taken 
up by the circulation and becomes blood. The blood 
flows through the arteries to every cell and tissue of 
the body that it may perform its constructive and re- 
cuperative work. It then returns through the arteries, 
carrying with it the broken down cells and other waste 
matter of the system, that the waste may be expelled 
from the system by the lungs and other organs per- 
forming the "casting-out" work of the system. This 
flow of the blood to and from the heart is called the 
Circulation. 

The engine which drives this wonderful system of 
physical machinery is, of course, the Heart. We will 
not take up your time describing the heart, but will 
instead tell you something of the work performed by it. 

Let us begin at the point at which we left off in 
our last chapter — the point at which the nourishment 
of the food, taken up by the blood which assimilates it, 

41 



42 HATHA YOGA. 

reaches the heart, which sends it out on its errand of 
nourishing the body. 

The blood starts on its journey through the arteries, 
which are a series of elastic canals, having divisions 
and subdivisions, beginning with the main canals which 
feed the smaller ones, which in turn feed still smaller 
ones until the capillaries are reached. The capillaries 
are very small blood vessels measuring about one 
three-thousandth of an inch in diameter. They resem- 
ble very fine hairs, which resemblance gives them their 
name. The capillaries penetrate the tissues in meshes 
of network, bringing the blood in close contact with 
all the parts. Their walls are very thin and the nutri- 
tious ingredients of the blood exude through their walls 
and are taken up by the tissues. The capillaries not 
only exude the nourishment from the blood, but they 
also take up the blood on its return journey (as we 
will see presently) and generally fetch and carry for 
the system, including the absorption of the nourish- 
ment of the food from the intestinal villi, as described 
in our last chapter. 

Well, to get back to the arteries. They carry the 
rich, red, pure blood from the heart, laden with health- 
giving nutrition and life, distributing it through large 
canal into smaller, from smaller into still smaller, until 
finally the tiny hair-like capillaries are reached and the 
tissues take up the nourishment and use it for building 
purposes, the wonderful little cells of the body doing 
this work most intelligently. (We shall have some- 
thing to say regarding the work of these cells, bye- 
and-bye.) The blood having given up a supply of 
nourishment, begins its return journey to heart, taking 
with it the waste products, dead cells, broken-down 



THE LIFE FLUID. 43 

tissue and other refuse of the system. It starts with 
the capillaries, but this return journey is not made 
through the arteries, but by a switch-off arrangement 
it is directed into the smaller veinlets of the venous 
system (or system of "veins"), from whence it passes 
to the larger veins and on to the heart. Before it 
reaches the arteries again, on a new trip, however, 
something happens to it. It goes to the crematory of 
the lungs, in order to have its waste matter and impuri- 
ties burnt up and cast off. In another chapter we will 
tell you about this work of the lungs. 

Before passing on, however, we must tell you that 
there exists another fluid which circulates through the 
system. This is called the Lymph, which closely re- 
sembles the blood in composition. It contains some of 
the ingredients of the blood which have exuded from 
the walls of the blood-vessels and some of the waste 
products of the system, which, after being cleansed 
and "made-over" by the lymphatic system, re-enter the 
blood, and are again used. The lymph circulate in 
thin vein-like canals, so small that they cannot be 
readily seen by the human eye, until they are injected 
with quick silver. These canals empty into several of 
the large veins, and the lymph then mingles with the 
returning blood, on its way to the heart. The "Chyle," 
after leaving the small intestine (see last lesson) min- 
gles with the lymph from the lower parts of the body, 
and gets into the blood in this way, while the other 
products of the digested food pass through the portal 
vein and the liver on their journey — so that, although 
they take different routes, they meet again in the cir- 
culating blood. 

So, you will see, the blood is the constituent of the 



44 HATHA YOGA. 

body which, directly or indirectly, furnishes nourish- 
ment and life to all the parts of the body. If the blood 
is poor, or the circulation weak, nutrition of some parts 
of the body must be impaired, and diseased conditions 
will result. The blood supplies about one-tenth of 
man's weight. Of this amount about one-quarter is 
distributed in the heart, lungs, large arteries and veins ; 
about one-quarter in the liver ; about one-quarter in the 
muscles, the remaining quarter being distributed among 
the remaining organs and tissues. The brain utilizes 
about one-fifth of the entire quantity of blood. 

Remember, always, in thinking about the blood, that 
the blood is what you make it by the food you eat, and 
the way you eat it. You can have the very best kind 
of blood, and plenty of it, by selecting the proper foods, 
and by eating such food as Nature intended you to do. 
Or, on the other hand, you may have very poor blood, 
and an insufficient quantity of it, by foolish gratifica- 
tion of the abnormal Appetite, and by improper eating 
(not worthy of the name) of any kind of food. The 
blood is the life — and you make the blood — that is the 
matter in a nut-shell. 

Now, let us pass on to the crematory, of the lungs, 
and see what is going to happen to that blue, impure 
venous blood, which has come back from all parts of 
the body, laden with impurities and waste matter. Let 
us have a look at the crematory. 



CHAPTER VII. 

THE CREMATORY OF THE SYSTEM. 

The Organs of Respiration consist of the lungs and 
the air passages leading to them. The lungs are two in 
number, and occupy the pleural chamber of the thorax, 
one on each side of the median line, being separated 
from each other by the heart, the greater blood vessels 
and the larger air tubes. Each lung is free in all direc- 
tions, except at the root, which consists chiefly of the 
bronchi, arteries and veins connecting the lungs with 
the trachea and heart. The lungs are spongy and 
porous, and their tissues are very elastic. They are 
covered with a delicately constructed but strong sac, 
known as the pleural sac, one wall of which closely 
adheres to the lung, and the other to the inner wall 
of the chest, and which secretes a fluid which allows 
the inner surfaces of the walls to glide easily upon 
each other in the act of breathing. 

The Air Passages consist of the interior of the nose, 
pharynx, larynx, windpipe or trachea, and the bron- 
chial tubes. When we breathe, we draw in the air 
through the nose, in which it is warmed by contact with 
the mucous membrane, which is richly supplied with 
blood, and after it has passed through the pharnyx and 
larynx it passes into the trachea or windpipe, which 
subdivides into numerous tubes called the bronchial 
tubes (bronchia), which, in turn, subdivide into and 
terminate in minute subdivisions in all the small air 
spaces in the lungs, of which the lungs contain millions. 

45 



46 HATHA YOGA. 

A writer has stated that if the air cells of the lungs 
were spread out over an unbroken surface, they would 
cover an area of fourteen thousand square feet. 

The air is drawn into the lungs by the action of the 
diaphragm, a great, strong, flat, sheet-like muscle, 
stretched across the chest, separating the chest-box from 
the abdomen. The diaphragm's action is almost as 
automatic as that of the heart, although it may be trans- 
formed into a semi-voluntary muscle by an effort of 
the will. When it expands, it increases the size of the 
chest and lungs, and the air rushes into the vacuum 
thus created. When it relaxes the chest and lungs con- 
tract and the air is expelled from the lungs. 

Now, before considering what happens to the air in 
the lungs, let us look a little into the matter of the 
circulation of the blood. The blood, as you know, is 
driven by the heart, through the arteries, into the capil- 
laries, thus reaching every part of the body, which it 
vitalizes, nourishes and strengthens. It then returns 
by means of the capillaries by another route, the veins, 
to the heart, from whence it is drawn to the lungs. 

The blood starts on its arterial journey, bright red 
and rich, laden with life-giving qualities and properties. 
It returns by the venous route, poor, blue and dull, 
being laden down with the waste matter of the system. 
It goes out like a fresh stream from the mountains ; it 
returns as a stream of sewer water. This foul stream 
goes to the right auricle of the heart. When this 
auricle becomes filled, it contracts and forces the stream 
of blood through an opening in the right ventricle of 
the heart, which in turn sends it on to the lungs, where 
it is distributed by millions of hair-like blood vessels 
to the air cells of the lungs, of which we have spoken. 



CREMATORY OF THE SYSTEM. 4? 

Now, let us take up the story of the lungs at this point 
The foul stream of blood is now distributed among 
the millions of tiny air cells in the lungs. A breath of 
air is inhaled and the oxygen of the air comes in con- 
tact with the impure blood through the thin walls of the 
hair-like blood vessels of the lungs, which walls are 
thick enough to hold the blood, but thin enough to 
admit the oxygen to penetrate them. When the oxy- 
gen comes in contact with the blood, a form of com- 
bustion takes place, and the blood takes up oxygen and 
releases carbonic acid gas generated from the waste 
products and poisonous matter which has been gathered 
up by the blood from all parts of the system. The 
blood thus purified and oxygenated is carried back to 
the heart, again rich, red and bright, and laden with 
life-giving properties and qualities. Upon reaching the 
left auricle of the heart, it is forced into the left ven- 
tricle, from whence it is again forced out through the 
arteries on its mission of life to all parts of the sys- 
tem. It is estimated that in a single day of twenty- 
four hours, 35,000 pints of blood traverse the capillaries 
of the lungs, the blood corpuscles passing in single file 
and being exposed to the oxygen of the air on both of 
their surfaces. When one considers the minute details 
of the process alluded to, he is lost in wonder and admi- 
ration at Nature's infinite care and intelligence. 

It will be seen that unless fresh air in sufficient quan- 
tities reaches the lungs, the foul stream of venous 
blood cannot be purified, and consequently not only is 
the body thus robbed of nourishment, but the waste 
products which should have been destroyed are re- 
turned to the circulation and poison the system, and 
de^th ensues. Impure air acts in the same way, only 



48 HATHA YOGA. 

in a lessened degree. It will also be seen that if one 
does not breathe in a sufficient quantity of air, the work 
of the blood cannot go on properly, and the result is 
that the body is insufficiently nourished and disease 
ensues, or a state of imperfect health is experienced. 
The blood of one who breathes improperly is, of course, 
of a bluish, dark color, lacking the rich redness of 
pure arterial blood. This often shows itself in a poor 
complexion. Proper breathing, and a consequent good 
circulation, results in a clear, bright complexion. 

A little reflection will show the vital importance of 
Correct breathing. If the blood is not fully purified 
by the regenerative process of the lungs, it returns to 
the arteries in an abnormal state, insufficiently purified 
and imperfectly cleansed of the impurities which it took 
up on its return journey. These impurities if returned 
to the system will certainly manifest in some form of 
disease, either in a form of blood disease or some dis- 
ease resulting from impaired functioning of some insuf- 
ficiently nourished organ or tissue. 

The blood, when properly exposed to the air in the 
lungs, not only has its impurities consumed, and parts 
with its noxious carbonic acid gas, but it also takes up 
and absorbs a certain quantity of oxygen which it car- 
ries to all parts of the body, where it is needed in order 
that Nature may perform her processes properly. 
When the oxygen comes in contact with the blood, it 
unites with the haemoglobin of the blood and is carried 
to every cell, tissue, muscle and organ, which it invig- 
orates and strengthens, replacing the wornout cells and 
tissue by new materials which Nature converts to her 
use. Arterial blood, properly exposed to the air, con- 
tains about 25 per cent of free oxygen. 



CREMATORY OF THE SYSTEM. 49 

Not only is every part vitalized by the oxygen, but 
the act of digestion depends materially upon a certain 
amount of oxygenation of the food, and this is only ac- 
complished by the oxygen in the blood coming in con- 
tact with the food and producing a certain form of 
combustion. It is therefore necessary that a proper 
supply of oxygen be taken through the lungs. This 
accounts for the fact that weak lungs and poor diges- 
tion are so often found together. To grasp the full 
significance of this statement, one must remember 
that the entire body receives nourishment from the food 
assimilated, and that imperfect assimilation always 
means an imperfectly nourished body. Even the lungs 
themselves depend upon the same source for nourish- 
ment, and if through imperfect breathing the assimila- 
tion becomes imperfect, and the lungs in turn become 
weakened, they are rendered still less able to perform 
their work properly, and so in turn the body becomes 
further weakened. Every particle of food and drink 
must be oxygenated before it can yield us the proper 
nourishment, and before the waste products of the sys- 
tem can be reduced to the proper condition to be elimin- 
ated from the system. Lack of sufficient oxygen means 
imperfect nutrition, imperfect elimination and imperfect 
health. Verily, "breath is life." 

The combustion arising from the change in the 
waste products generates heat and equalizes the tem- 
perature of the body. Good breathers are not apt to 
"take cold," and they generally have plenty of good 
warm blood which enables them to resist the changes 
in the outer temperature. 

In addition to the above-mentioned important pro- 
cesses, the act of breathing gives exercise to the inter- 



50 HATHA YOGA. 

rial organs and muscles, which feature is generally over- 
looked by the Western writers on the subject, but which 
the Yogis fully appreciate. 

In imperfect or shallow breathing, only a portion of 
the lung cells are brought into play, and a great portion 
of the lung capacity is lost, the system suffering in 
proportion to the amount of under-oxygenation. The 
lower animals, in their native state, breathe naturally, 
and primitive man undoubtedly did the same. The 
abnormal manner of living adopted by civilized man — 
the shadow that follows upon civilization — has robbed 
us of our natural habit of breathing, and the race has 
greatly suffered thereby. Man's only physical salva- 
tion is to "get back to Nature." 



CHAPTER VIII. 

NOURISHMENT. 

The human body is constantly undergoing change. 
Atoms of bone, tissue, flesh, muscle, fat and fluids are 
constantly being wornout and removed from the sys- 
tem, and new atoms are constantly being manufactured 
in the wonderful laboratory of the body, and then sent 
to take the place of the wornout and discarded material. 

Let us consider the physical body of man and its 
mechanism, as a plant — and, indeed, it is akin to the 
life of the plant in its nature. What does the plant 
require to bring it up from seed to sprout, from sprout 
to plant, with flower, seed and fruit? The answer is 
simple — fresh air, sunlight, water, and nourishing soil 
— these things, and all of them, must it have in order 
to grow to healthy maturity. And Man's physical 
body requires just the same things — all of them — in 
order to be healthy, strong and normal. Remember 
the requisites — fresh air, sunlight, water and food. We 
will consider the matter of air, sunlight and water in 
other chapters, and will consider the matter of nourish- 
ing food first. 

Just as the plant grows slowly, but steadily, so does 
this great work of discarding wornout material and 
the substitution of new material go on constantly, day 
and night. We are not conscious of this mighty work, 
as it belongs to that great subconscious part of Man's 
nature — it is a part of the work of the Instinctive Mind. 

The whole of the body, and all its parts, depend for 



52 HATHA YOGA. 

health, strength and vigor upon this constant renewal 
of material. If this renewal were stopped disintegra- 
tion and death would ensue. The replacing of the 
wornout and discarded material is an imperative neces- 
sity of our organism, and, therefore, is the first thing 
to be considered when we think of the Healthy Man. 

The keynote of this subject of food in the Hatha 
Yoga Philosophy is the Sanscrit word, the English 
equivalent of which is "NOURISHMENT." We 
print the word in capital letters that it may make an 
impression upon your minds. We wish our students 
to associate the thought of Food with the thought of 
Nourishment. 

To the Yogi, food does not mean something to 
tickle the abnormal palate, but instead it means, first, 
Nourishment; second, nourishment, and third, 
NOURISHMENT. Nourishment first, last and al- 
ways. 

To many of the Western people, the ideal Yogi is a 
lean, lank, scrawny, half-starved, emaciated being, who 
thinks so little of food that he goes for days without 
eating — one who considers food to be too "material" 
for his "spiritual nature." Nothing can be further 
from the truth. The Yogis, at least those who are 
well-grounded in Hatha Yoga, regard Nourishment as 
his first duty towards his body, and he is always care- 
ful to keep that body properly nourished, and to see 
that the supply of new, fresh material is always at 
least equal to the wornout and discarded matter. 

It is quite true that the Yogi is not a gross eater, 
nor is he inclined to rich and fancy dishes. On the 
contrary, he smiles at the folly of such things, and goes 
to his plain and nourishing meal, knowing that he will 



NOURISHMENT. $$ 

obtain there full nourishment without the waste and 
harmful matter contained in the more elaborate dishes 
of his brother who is ignorant of the real meaning of 
food. 

A maxim of Hatha Yoga is : "It is not what a man 
eats, but the amount that he assimilates, that nourishes 
him." There is a world of wisdom in this old maxim, 
and it contains that which writers upon health subjects 
have taken volumes to express. 

We will show you, later on, the Yogi method of ex- 
tracting the maximum amount of nourishment from 
the minimum amount of food. The Yogi method lies 
in the middle of the road, the two opposite sides of 
which road are traveled, respectively, by the two dif- 
fering Western schools, namely the "food-stuffers" and 
"starvationists," each of whom loudly proclaim the 
merits of their own cult and decry the claims of the 
opposing sect. The simple Yogi may be pardoned for 
smiling good naturedly at the disputes raging between 
those who, preaching the necessity of sufficient nutri- 
tion, teach that "stuffing" is necessary to obtain it, on 
the one hand; and at those of the opposing school, 
who, recognizing the folly of "stuffing" and over- 
eating, have no remedy to offer but a semi-starvation, 
accompanied with long continued fasts, which, of 
course, has brought many of its followers down to 
weakened bodies, impaired vitality, and even death. 

To the Yogi, the evils of mal-nutrition, on the one 
hand, and over-eating on the other, do not exist — these 
questions have been settled for him centuries ago by 
the old Yogi fathers, whose very names have been al- 
most forgotten by their followers of to-day. 

Remember, now, please, once and for all, that 



54 HATHA YOGA. 

Hatha Yoga does not advocate the plan of starving 
oneself, but, on the contrary, knows and teaches that 
no human body can be strong and healthy unless it is 
properly nourished by sufficient food eaten and assimi- 
lated. Many delicate, weak and nervous people owe 
their impaired vitality and diseased condition to the 
fact that they do not obtain sufficient nourishment. 

Remember, also, that Hatha Yoga rejects as ridicu- 
lous the theory that Nourishment is obtained from 
"stuffing/' gorging, or over-eating, and views with 
wonder and pity these attributes of the glutton, and 
sees nothing in these practices but the manifestation of 
the attributes of the unclean swine, utterly unworthy of 
the developed man. 

To the Yogi understanding Man should eat to live — 
not live to eat. 

The Yogi is an epicure, rather than a gourmand, for 
while eating the plainest food he has cultivated and 
encouraged his natural and normal taste so that his 
hunger imparts to these simple viands a relish sought 
after, but not obtained, by those who hunt after rich 
and expensive triumphs of the chef. While eating for 
Nourishment as his main object, he manages to make 
his food yield him a pleasure unknown to his brother 
who scorns the simple fare. 

In our next chapter we will take up the subject of 
Hunger and Appetite — two entirely different attributes 
of the physical body, although to most persons the two 
appear to mean almost the same thing. 



CHAPTER IX. 

HUNGER VS. APPETITE. 

As we said at the conclusion of the preceding chap- 
ter, Hunger and Appetite are two entirely different 
attributes of the human body. Hunger is the normal 
demand for food — Appetite the abnormal craving. 
Hunger is like the rosy hue upon the cheek of the 
healthy child — Appetite is like the rouged face of the 
woman of fashion. And yet most people use the terms 
as if their meaning were identical. Let us see wherein 
lies the difference. 

It is quite difficult to explain the respective sensa- 
tions, or symptoms, of Hunger and Appetite, to the 
average person who has attained the age of maturity, 
for the majority of persons of that age have had their 
natural taste, or hunger-instinct, perverted by Appe- 
tite to such an extent that they have not experienced 
the sensation of genuine hunger for many years, and 
have forgotten just what it felt like. And it is hard 
to describe a sensation unless one can call up in the 
mind of his hearer the recollection of the same, or a 
similar sensation, experienced at some time in the past. 
We can describe a sound to the person of normal hear- 
ing by comparing it with something he has heard — 
but imagine the difficulty of conveying an intelligent 
idea of a sound to a man who was born "stone-deaf ;" 
or of describing a color to a man born blind ; or of giv- 
ing an intelligent description of an odor to one born 
without the sense of smell. 

SS 



56 HATHA YOGA. 

To one who has emancipated himself from the thrall 
of appetite, the respective sensations of Hunger and 
Appetite are quite different and readily distinguished 
one from the other, and the mind of such a one readily 
grasps the precise meaning of each term. But to the 
ordinary "civilized" man "Hunger" means the source 
of appetite and "Appetite" the result of hunger. Both 
words are misused. We must illustrate this by familiar 
examples. 

Let us take Thirst, for instance. All of us know the 
sensation of a good, natural thirst, which calls for a 
draught of cool water. It is felt in the mouth and 
throat, and can be satisfied only with that which Na- 
ture intended for it — cool water. Now, this natural 
thirst is akin to natural Hunger. 

How different is this natural thirst from the craving 
which one acquires for sweetened, flavored soda-water, 
ice-cream soda, ginger ale, "pop," "soft drinks," etc., 
etc. And how different from the thirst (?) which one 
feels for beer, alcoholic liquors, etc., after the taste 
has once been acquired. Do you begin to see what 
we mean? 

We hear people say that they are "so thirsty" for a 
glass of soda-water; or others say that they are 
"thirsty" for a drink of whisky. Now, if these people 
were really thirsty, or, in other words, if Nature was 
really calling for fluids, pure water would be just what 
they would first seek for, and pure water would be 
just what they would first seek for, and pure water 
would be the thing which would best gratify the thirst. 
But, no! water will not satisfy this soda-water or 
whisky thirst. Why? Simply because it is a craving 
of an appetite which is not a natural thirst, but which 



HUNGER VS. APPETITE. 57* 

is, on the contrary, an abnormal appetite — a perverted 
taste. The appetite has been created — the habit ac- 
quired — and it is asserting the mastery. You will no- 
tice that the victims of these abnormal "thirsts" will 
occasionally experience a real thirst, at which time wa- 
ter alone will be sought, and the tipple of the appetite 
not thought of. Just think a moment — is not this so 
with you? This is not a lecture directed against the 
fancy drink habit, or a temperance sermon, but just an 
illustration of the difference between a natural instinct 
and an acquired habit, or appetite. Appetite is an 
acquired habit of eating or drinking, and has but little 
to do with real hunger or thirst. 

A man acquires an appetite for tobacco in any of its 
forms ; or for liquor, or for chewing-gum, or for opium, 
morphine, cocaine, or similar drugs. And an appetite 
once acquired becomes, if anything, stronger than that 
natural demand for food or drink, for men have been 
known to die of starvation because they had spent all 
of their money for drink or narcotics. Men have sold 
their babies' stockings for drink — have stolen and even 
murdered in order to gratify their appetite for nar- 
cotics. And yet who would think of calling this ter- 
rible craving of appetite by the name of Hunger ? And 
yet we continue to speak of, and think of, every crav- 
ing for something to put into the stomach as Hunger, 
while many of these cravings are as much a symptom 
of Appetite as is the craving or desire for alcohol or 
narcotics. 

The lower animal has a natural hunger until it is 
spoiled by contact with man (or woman) who tempts 
it with candies and similar articles, miscalled food. 
The young child has a natural hunger until it is spoiled 



58 HATHA YOGA. 

in the same way. In the child, natural hunger is more 
or less replaced by acquired appetites, the degree de- 
pending largely upon the amount of wealth its parents 
possess — the greater the wealth, the greater the acquire- 
ment of false appetite. And as it grows older, it loses 
all recollection of what real Hunger means. In fact, 
people speak of Hunger as a distressing thing, rather 
than as a natural instinct. Sometimes men go out 
camping, and the open air, exercise, and natural life 
gives them again a taste of real hunger, and they eat 
like school boys and with a relish they have not known 
for years. They feel "hungry" in earnest, and eat be- 
cause they have to, not from mere habit, as they do 
when they are home and are overloading their stom- 
achs continually. 

We recently read of a party of wealthy people who 
were shipwrecked while on a yachting pleasure trip. 
They were compelled to live on the most meager fare 
for about ten days. When rescued they looked the pic- 
ture of health — rosy, bright-eyed, and possessed of the 
precious gift of a good, natural Hunger. Some of the 
party had been dyspeptics for years, but the ten days' 
experience with food scarce and at a premium, had 
completely cured them of their dyspepsia and other 
troubles. They had obtained sufficient to properly 
nourish them, and had gotten rid of the waste products 
of the system which had been poisoning them. 
Whether or not they "staid cured" depended upon 
whether they again exchanged Hunger for Appetite. 

Natural hunger — like natural Thirst — expresses itself 
through the nerves of the mouth and throat. When 
one is hungry, the thought or mention of food causes 



HUNGER VS. APPETITE. 59 

a peculiar sensation in the mouth, throat and salivary 
glands. The nerves of those parts manifest a peculiar 
sensation, the saliva begins to flow, and the whole of 
the region manifests a desire to get to work. The 
stomach gives no symptoms whatever, and is not at all 
in evidence at such times. One feels that the "taste" 
of good wholesome food would be most pleasurable. 
There is none of those feelings of faintness, emptiness, 
gnawing, "all-goneness/ ' etc., in the region of the 
stomach. These last mentioned symptoms are all 
characteristic of the Appetite habit, which is insisting 
that the habit must be continued. Did you ever notice 
that the drink habit calls forth just such symptoms? 
The craving and "all-gone" feeling is characteristic of 
both forms of abnormal appetite. The man who is 
craving a smoke, or a chew of tobacco feels the same 
way. 

A man often wonders why he cannot get a dinner 
such as "mother used to cook." Do you know why 
he cannot get it? Simply because he has replaced his 
natural Hunger by an abnormal appetite, and he does 
not feel satisfied unless he gratifies that Appetite, which 
renders the homely fare of the past an impossibility. 
If the man were to cultivate a natural hunger, by a re- 
turn to first principles, he would have restored to him 
the meals of his youth — he would find many cooks just 
as good as "mother" was, for he would be a boy again. 

You are probably wondering what all this has to do 
with Hatha Yoga, are you not? Well, just this : The 
Yogi has conquered appetite, and allows Hunger to 
manifest through him. He enjoys every mouthful of 
food, even to the crust of dry bread, and obtains nour- 
ishment and pleasure from it. He eats it in a manner 



6o HATHA YOGA. 

unknown to most of you, which will be described a lit- 
tle further on, and so far from being a half-starved 
anchorite, he is a well-fed, properly nourished en j oyer 
of the feast, for he has possessed himself of that most 
piquant of all sauces — Hunger. 



CHAPTER X. 

THE YOGI THEORY AND PRACTICE OF PRANA ABSORPTION 
FROM FOOD. 

Nature's shrewdness in combining several duties into 
one, and also in rendering necessary duties pleasant 
(and thereby likely to be performed) is illustrated in 
numberless ways. One of the most striking examples 
of this kind will be brought out in this chapter. We 
will see how she manages to accomplish several things 
at the same time, and how she also renders pleasant 
several most necessary offices of the physical system. 

Let us start with the statement of the Yogi theory 
of the absorption of Prana from food. This theory 
holds that there is contained in the food of man and 
the lower animals, a certain form of Prana which is 
absolutely necessary for man's maintenance of strength 
and energy, and that such form of Prana is absorbed 
from the food by the nerves of the tongue, mouth and 
teeth. The act of mastication liberates this Prana, by 
separating the particles of the food into minute bits, 
thus exposing as many atoms of Prana to the tongue, 
mouth and teeth as possible. Each atom of food con- 
tains numerous electrons of food-prana, or food energy, 
which electrons are liberated by the breaking-up pro- 
cess of mastication, and the chemical action of certain 
subtle chemical constituents of the saliva, the presence 
of which have not been suspected by modern scientists, 
and which are not discernible by the tests of modern 
chemistry, although futupe investigators will scientifi- 

61 



62 HATHA YOGA 

cally prove their existence. Once liberated from the 
food, this food-prana flies to the nerves of the tongue, 
mouth and teeth, passing through the flesh and bone 
readily, and is rapidly conveyed to numerous storage- 
houses of the nervous system, from whence it is con- 
veyed to all parts of the body, where it is used to fur- 
nish energy and "vitality" to the cells. This is a bare 
statement of the theory, the details of which we will 
endeavor to fill in as we proceed. 

The student will probably wonder why it is neces- 
sary to extract this food-prana, as the air is heavily 
charged with Prana, and it may seem like a waste of 
effort on the part of Nature to use so much energy in 
order to extract the Prana from the food. But here 
is the explanation. Just as all electricity is electricity, 
so is all Prana simply Prana — but just as there are 
several forms of the electric current, manifesting widely 
different effects upon the human body, so are there sev- 
eral manifestations or forms of Prana, each of which 
performs certain work in the physical body, and all of 
which are needed for the different kinds of work. The 
Prana of the air fulfills certain offices ; that of the wa- 
ter others, and that derived from the food still a third 
set of duties. To go into the minute details of the 
Yogi theory would be foreign to the purposes of this 
work, and we must rest content with the general state- 
ments here given. The main subject before us is the 
fact that the food contains food-prana, which the hu- 
man body needs, and which it can extract only in the 
manner above stated, i. e., by mastication of the food, 
and the absorption of the prana by the nervous system 
by means of the nerves of the tongue, mouth and teeth. 

Now, let us consider Nature's plan in combining two 



PRANA ABSORPTION. 63 

important offices in the act of masticating and insali- 
vating. In the first place, nature intended every par- 
ticle of food to be thoroughly masticated and insalivated 
before it was swallowed, and any neglect in this respect 
is sure to be followed by imperfect digestion. Thor- 
ough mastication is a natural habit of man which has 
been neglected owing to the demands of artificial hab- 
its of living which have grown up around our civiliza- 
tion. Mastication is necessary to break up the food 
that it may be more easily swallowed, and also that it 
may be mixed with the saliva and the digestive juices 
of the stomach and small intestines. It promotes the 
flow of saliva, which is a most necessary part of the 
process of digestion. Insalivation of food is part of 
the digestive process, and certain work is done by the 
saliva which can not be performed by the other diges- 
tive juices. Physiologists teach most positively that 
thorough mastication and proper insalivation of the 
food are prerequisites of normal digestion, and form a 
most necessary part of the process. Certain specialists 
have gone much further and have given to the process 
of rmstication and insalivation much more importance 
than have the general run of physiologists. One par- 
ticular authority, Mr. Horace Fletcher, an American 
writer, has written most forcibly upon this subject, and 
has given startling proofs of the importance of this 
function and process of the physical body ; in fact, Mr. 
Fletcher advises a particular form of mastication which 
corresponds very closely to the Yogi custom, although 
he advises it because of its wonderful effect upon the 
digestion, whereas the Yogis practice a similar system 
upon the theory of the absorption of food-prana. The 
truth is that both results are accomplished, it being a 



64 HATHA YOGA. 

part of Nature's strategy that the grinding of the food 
into small bits ; the digestive process attending the in- 
salivation, and the absorption of food-prana, are accom- 
plished at the same time- — an economy of force most 
remarkable. 

In the natural state of man, mastication was a most 
pleasant process, and so it is in the case of the lower 
animals, and the children of the human race to-day. 
The animal chews and munches his food with the 
greatest relish, and the child sucks, chews and holds in 
the mouth the food much longer than does the adult, 
until it begins to take lessons from its parents and ac- 
quires the custom of bolting its food. Mr. Fletcher, 
in his books on the subject, takes the position that it 
is taste which affords the pleasure of this chewing and 
sucking process. The Yogi theory is that while taste 
has much to do with it, still there is a something else, 
an indescribable sense of satisfaction obtained from 
holding the food in the mouth, rolling it around with 
the tongue, masticating it and allowing it to dissolve 
slowly and be swallowed almost unconsciously. 
Fletcher holds that while there remains a particle of 
taste in the food, nourishment is there to be extracted, 
and we believe this to be strictly correct. But we hold 
that there is that other sensation which, when we allow 
it to manifest itself, gives us a certain satisfaction in 
the non-swallowing, and which sensation continues un- 
til all, or nearly all, the food-prana is extracted from 
the food. You will notice if you follow the Yogi plan 
of eating (even partially) that you will be loth to part 
with the food, and that, instead of bolting it at once, 
you will allow it to gradually melt away in the mouth 
until suddenly you realize that it is all gone. And this 






PRANA ABSORPTION. 65 

sensation is experienced from the plainest kinds of 
food, which do not appeal particularly to the taste, as 
well as to those foods which are special favorites of 
your particular taste. 

To describe this sensation is almost impossible, for 
we have no English words coined for it, as its existence 
has not been fully recognized by the Western races. 
The best we can do is to compare it by other sensations 
at the risk of being accused of presenting a ridiculous 
comparison or illustration. Here is what we mean: 
You know the sensation which one sometimes feels 
when in the presence of a highly "magnetic" person — 
that indescribable feeling of the absorption of strength 
or "vitality." Some people have so much Prana in 
their system that they are continually "running over" 
and giving it out to others, the result being that other 
persons like to be in their company, and dislike to leave 
it, being almost unable to tear themselves away. This 
is one instance. Another is the sensation which one 
obtains from being close to another whom one loves. 
In this case there is an interchange of "magnetism" 
(thought charged with Prana), which is quite exhil- 
arating. A kiss from the loved one is so filled with 
"magnetism" that it thrills one from head to toe. This 
gives an imperfect illustration of what we are trying 
to describe. The pleasure that one obtains from proper 
and normal eating, is not alone a matter of taste, but 
is largely derived from that peculiar sensation of the 
absorption of "magnetism" or Prana, which is very 
much akin to the examples above mentioned, although, 
until one realizes the similar character of the two mani* 
festations of energy, the illustration may evoke a smile, 
or possibly ridicule. 



66 HATHA YOGA. 

When one has overcome the false Appetite (so often 
mistaken for Hunger) he will masticate a dry crust of 
whole-wheat bread and not only obtain a certain sat- 
isfaction of taste from the nourishment contained with- 
in it, but will enjoy the sensation of which we have 
spoken very keenly. It takes a little practice in order 
to get rid of the false appetite habit and to return to 
nature's plans. The most nourishing of foods will 
yield the most satisfaction to the normal taste, and it 
is a fact to be remembered that food-prana is con- 
tained in food in direct proportion to its percentage of 
nourishment — another instance of Nature's wisdom. 

The Yogi eats his food slowly, masticating each 
mouthful so long as he "feels like it;" that is, so long 
as it yields him any satisfaction. In the majority of 
cases this sensation lasts so long as there remains any 
food in the mouth, as Nature's involuntary processes 
gradually causes the food to be slowly dissolved and 
swallowed. The Yogi moves his jaws slowly, and 
allows the tongue to caress the food, and the teeth to 
sink into it lovingly, knowing that he is extracting the 
food-prana from it, by means of the nerves of the 
mouth, tongue and teeth, and that he is being stimu- 
lated and strengthened, and that he is replenishing his 
reservoir of energy. At the same time he is conscious 
that he is preparing his food in the proper way for 
the digestive processes of the stomach and small intes- 
tines, and is giving his body good material needed for 
the building up of the physical body. 

Those who follow the Yogi plan of eating will obtain 
a far greater amount of nourishment from their food 
than does the ordinary person, for every ounce is 
forced to yield up the maximum nourishment, while in 



PRANA ABSORPTION. 67 

the case of the man who bolts his food half-masticated 
and insufficiently insalivated, much goes to waste, and 
is passed from the system in the shape of a decaying, 
fermenting mass. Under the Yogi plan nothing is 
passed from the system as waste except the real waste 
matter, every particle of nourishment being extracted 
from the food, and the greater portion of the food- 
prana being absorbed from its atoms. The mastication 
breaks up the food into small particles, allowing the 
fluids of the saliva to interpenetrate it, the digestive 
juices of the saliva performing their necessary work, 
and the other juices (mentioned above) acting upon 
the atoms of food in such a way as to liberate the 
food-prana, thus allowing it to be taken up by the 
nervous system. The motion imparted to the food by 
the action of the jaws, tongue and cheeks in the act of 
mastication, causes it to present new atoms to the 
nerves ready to extract the food-prana. The Yogis 
hold the food in the mouth, masticating it slowly and 
thoroughly, and allowing it to be slowly swallowed 
by the involuntary process above alluded to, and they 
experience to the full the enjoyment attendant upon 
the extraction of Prana. You may get an idea 
of this by taking into the mouth some particle of 
food (when you have plenty of time for the experi- 
ment), and then slowly masticating it, allowing it to 
gradually melt away in the mouth, as you would a 
lump of sugar. You will be surprised to find how thor- 
oughly this work of involuntary swallowing is per- 
formed — the food gradually yields up its food-prana 
and then melts slowly away and reaches the stomach. 
Take a crust of bread, for example, and masticate it 
thoroughly, with the idea of seeing how long it will 



68 HATHA YOGA. 

last without being "swallowed." You will find that it 
will never be "swallowed" in the usual way, but will 
gradually disappear in the manner we have just men- 
tioned, after being reduced to a pasty, creamy mass by 
degrees. And that little mouthful of bread will have 
yielded you about twice as much nourishment as a 
piece of equal size, eaten in the ordinary way, and about 
three times the amount of food-prana. 

Another interesting example is had in the case of 
milk. Milk is a fluid and, of course, needs no "break- 
ing-up," as does solid food. Yet the fact remains 
(and is well established by careful experiments) that 
a quart of milk simply allowed to flow down the throat 
yields not over half the nourishment or food-prana that 
is derived from the same quantity of milk sipped slow- 
ly, and allowed to remain in the mouth a moment until 
it "melts away," the tongue being moved through it. 
The babe drawing the milk from the nipple of either 
the breast or the bottle, of course, does so by a suck- 
ing motion, which moves the tongue and cheeks, and 
produces a flow of fluid from the glands, which liberates 
the food-prana and has also a chemical digestive effect 
upon the milk itself, notwithstanding the fact that true 
saliva is not secreted in the young babe, and does not 
appear until the teeth show themselves. 

We advise our students to experiment with them- 
selves along the lines just pointed out. Choose an 
opportunity when you have plenty of time, then, masti- 
cating slowly, allow the food to gradually melt away, 
instead of making a deliberate attempt to swallow. 
This "melting-away" of the food can only be possible 
when the food is masticated into a cream-like paste, 
thoroughly saturated with saliva, and the particles 



PRANA ABSORPTION. 69 

thereby converted into a semi-digested state, and hav- 
ing had the food-prana extracted therefrom. Try eat- 
ing an apple in this way, and you will be surprised at 
the feeling of having eaten a fair-sized meal, and at 
the sensation of increased strength which has come to 
you. 

We understand fully that it is quite a different thing 
for the Yogi to take his time and eat in this way, and 
for the hurried Western man of business to do the 
same, and we do not expect all of our readers to change 
the habit of years all at once. But we feel sure that a 
little practice in this method of eating food will cause 
quite a change to come over one, and we know that 
such occasional practice will soon result in quite an 
improvement in the every-day method of masticating 
the food. We know, also, that the student will find a 
new delight — an additional relish in eating — and will 
soon learn to eat "lovingly," that is, to feel loath to 
let the mouthful of food pass away. A new world 
of taste is opened up to the man who learns to follow 
this plan, and he will get far more pleasure from eating 
than ever before, and will have, besides, a much better 
digestion, and much more vitality, for he will obtain 
a greater degree of nourishment, and an increased 
amount of food-prana. 

It is possible for one who has the time and oppor- 
tunity to follow this plan to its extreme limit, to obtain 
an almost unbelievable amount of nourishment and 
strength from a comparatively small amount of food, 
as there will be practically no waste, as may be proven 
by an observation of the waste matter which is passed 
from the system. Those suffering from mal-nutrition 



70 HATHA YOGA. 

and impaired vitality will find it profitable to at least 
partially follow this plan. 

The Yogis are known as small eaters, and yet they 
understand fully the necessity and value of perfect 
nutrition, and always keep the body well nourished and 
provided with building material. The secret, as you 
will readily see, is that they waste practically none of 
the nourishment in the food, as they extract practically 
all that it contains. They do not burden their system 
with waste material, which clogs up the machinery and 
causes a waste of energy in order that it may be thrown 
orT. They obtain a maximum of nourishment from a 
minimum of food — a full supply of food-prana from a 
small amount of material. 

While you may not be able to follow this matter up 
to the extreme, you may work a great improvement in 
yourself by following the methods above given. We 
merely give you the general principles — work the rest 
out for yourself — experiment for yourself — that is the 
only way to learn anything, anyway. 

We have stated several times in this book, that the 
mental attitude aids materially in the process of ab- 
sorbing Prana. This is true not only of the Prana ab- 
sorbed from the air, but also of the food-prana. Hold 
the thought that you are absorbing all the Prana con- 
tained in a mouthful of food, combining that thought 
with that of "Nourishment," and you will be able to 
do much more than you can without so doing. 



CHAPTER XL 

ABOUT FOOD. 

We intend to leave the matter of the choice of food 
an open question with our students. While, person- 
ally, we prefer certain kinds of food, believing that 
the best results are obtained from the use thereof, we 
recognize the fact that it is impossible to change the 
habits of a lifetime (yes, of many generations) in a 
day, and man must be guided by his own experience 
and his growing knowledge, rather than by dogmatic 
utterances of others. The Yogis prefer a non-animal 
diet, both from hygienic reasons and the Oriental aver- 
sion to eating the flesh of animals. The more ad- 
vanced of the Yogi students prefer a diet of fruit, nuts, 
olive oil, etc., together with a form of unleavened bread 
made from the entire wheat. But when they travel 
among those who follow different dietary rules from 
themselves they do not hesitate to adapt themselves to 
the changed conditions, to a greater or less extent, and 
do not render themselves a burden to their hosts, know- 
ing that if they follow the Yogi plan of masticating 
their food slowly their stomachs will take good care 
of what they eat. In fact, some of the most indigesti- 
ble things in the modern menu may be safely eaten if 
the above mentioned system is adopted. 

And we write this chapter in the spirit of the travel- 
ing Yogi. We have no wish to force arbitrary rules 
upon our students. Man must grow into a more ra- 
tional method of eating, rather than have it forced 

71 



72 HATHA YOGA. 

upon him suddenly. It is hard for one to adopt a non- 
meat diet, if he has been used to animal flesh all his 
life, and it is equally difficult for one to take up an 
uncooked dietary list, if he has been eating cooked 
dishes all his life. All we ask of you is to think a 
little on the subject and to trust your own instinct 
regarding the choice of food, giving yourself as great 
a variety as possible. The instinct, if trusted, will 
usually cause you to select that which you need for 
that particular meal, and we would prefer to trust 
the instinct rather than to bind ourselves to any fixed, 
unchangeable dietary. Eat pretty much what you feel 
like, providing you masticate it thoroughly and slowly, 
and give yourself a wide range of choice. We will 
speak, in this chapter, of a few things which the ra- 
tional man will avoid, but will do so merely in the 
way of general advice. In the matter of non-meat eat- 
ing, we believe that mankind will gradually grow to 
feel that meat is not its proper diet, but we believe 
that one must outgrow that feeling, rather than to have 
it beaten out of him, for if he "longs" for the flesh-pots 
of Egypt, it is about as bad as if he really participated 
in the feast. Man will cease to desire meat, as he 
grows, but until that time comes, any forced restraint 
of the meat habit will not do him much good. We are 
aware that this will be considered heterodox by 
many of our readers, but we cannot help that fact — our 
statements will stand the test of experience. 

If our students are interested in the question of the 
relative advantages of particular kinds of foods, let them 
read some of the very good works which have been 
written upon the subject of recent years. But let them 
read upon the several sides of the question, and avoid 



ABOUT FOOD. 73 

being carried away by the particular fad of the writer 
whose book is before them. It is instructive and inter- 
esting to read of the comparative food values of the 
various articles upon our tables, and such knowledge 
will gradually tend to a more rational dietary. But 
such changes must be the result of thought and expe- 
rience, rather than upon the mere say so of some per- 
son riding a hobby. We suggest that our students 
consider whether or not they are eating too much meat ; 
whether they are living upon too much fat and grease ; 
whether they are eating enough fruit; whether whole 
wheat bread would not be a good addition to their bill of 
fare ; whether they are not indulging in too much pastry 
and "made dishes/' If we were asked to give them a gen- 
eral rule regarding eating we would be apt to say "eat 
a variety of foods; avoid 'rich' dishes; do not eat too 
much fat; beware of the frying-pan; do not eat too 
much meat; avoid, especially, pig meat and veal; let 
your general habit of eating tend toward the simple, 
plain fare, rather than towards the elaborate dishes ; go 
slow on pastry ; cut out hot cakes from your list ; mas- 
ticate thoroughly and slowly, according to the plan we 
have given you ; don't be afraid of food, if you eat it 
properly it will not hurt you, providing you do not 
fear it." 

We think it better to make the first meal of the day 
a light one, as there is very little waste to repair in 
the morning, as the body has been at rest all night. If 
possible, take a little exercise before breakfast. 

If you once return to the natural habit of proper 
mastication, and experience the sensation that comes 
from proper eating, the abnormal appetites which have 
been acquired, will fall from you, and natural hunger 



74 HATHA YOGA. 

will return. When natural hunger is with you, the in- 
stinct will be very keen in picking out nutritious food 
for you, and you will feel inclined toward that which 
will give you just the nourishment you need at any 
particular time. Man's instinct is a good guide, pro- 
viding it has not been spoiled by the indulgence in the 
absurd dishes so common in these days, which create 
false appetite. 

If you feel "out of sorts," do not be afraid to "cut 
out" a meal, and give the stomach a chance to get rid 
of what it has on hand. One can go without eating for 
a number of days without danger, although we do not 
advise prolonged fasts. We feel, however, that in sick- 
ness it is wise to give the stomach a rest, in order that 
the recuperative energy may be directed toward the 
casting out of the waste matter which has been causing 
the trouble. You will notice that the animals stop eat- 
ing while they are sick, and lie around until health is 
restored, when they return to their meals. We may 
take this lesson from them with considerable profit. 

We do not wish students to become "food cranks" 
who weigh, measure and analyze every mouthful of 
food. We consider this an abnormal method and be- 
lieve that such a course generates fear-thought and 
fills the Instinctive mind with all sorts of erroneous 
ideas. We think it a much better plan to use ordinary 
precautions and judgment in the selection of one's 
food, and then to bother no more about the matter, 
but eat with the thought of nourishment and strength 
in your minds, masticating the food as we have stated, 
and knowing that nature will do its work well. Keep 
as close to nature as possible, and let her plans be your 
standard of measurement. The strong, healthy man i's 



ABOUT FOOD. 75 

not afraid of his food, and neither should be the man 
who wishes to be healthy. Keep cheerful, breathe 
properly, eat properly, live properly, and you will not 
have occasion to make a chemical analysis of every 
mouthful of food. Do not be afraid to trust to your 
Instinct, for that is the natural man's guide, after all 



CHAPTER XII. 

THE IRRIGATION OF THE BODY. 

One of the cardinal principles of the Hatha Yoga 
Philosophy of Health is the intelligent use of Nature's 
great gift to living things — Water. It should not be 
necessary to even call the attention of men to the fact 
that Water is one of the great means of maintaining 
normal health, but man has become so much a slave to 
artificial environments, habits, customs, etc., that he has 
forgotten Nature's laws. HUs only hope is to return 
to Nature. The little child knows, instinctively, the 
use of water, and insists upon being furnished with it, 
but as it grows older it gets away from the natural 
habit, and falls into the erroneous practices of the older 
people around it. This is particularly true of those 
living in large cities, where they find unpalatable the 
warm water drawn from faucets, and so gradually 
become weaned away from the normal use of fluids. 
Such persons gradually form new habits of drinking 
(or not drinking), and, putting off nature's demands, 
they at last are not conscious of them. We often hear 
people say, "But why should we drink water — we do 
not get thirsty ?" But had they continued in Nature's 
paths they would get thirsty, and the only reason why 
they do not hear Nature's calls is because they have so 
long turned a deaf ear to her that she has become dis- 
couraged and cries less loudly, besides their ears have 
ceased to recognize the vibrations, being so much taken 
up with other things. It is astonishing to find how 

76 



IRRIGATION. 77 

people neglect this important feature of life. Many 
drink scarcely any fluids, and even say that they do not 
think it is "good for them." This has gone so far that 
we know of one so called "health teacher" who puts 
forth the astounding theory that "Thirst is a Disease," 
and counsels people against the use of fluids at all, 
stating that the use of them is unnatural. We will not 
attempt to argue with such teachings — their folly must 
be apparent to any one who will look at the natural 
life habits of man and the lower animals. Let man 
go back to Nature, and he will see water-drinking all 
around him, in all forms of life, from the plant up to 
the highest mammal. 

So much importance does the Yogi attach to the 
proper use of drinking water, that he considers it one 
of the first principles of health. He knows that a large 
percentage of sick people are sick because of their lack 
of the fluids which the body requires. Just as the plant 
needs water, as well as the food derived from the soil 
and air, to bring it to healthy maturity, so does man 
require the proper amount of fluids to keep him in 
health, or to bring him again to health in case he has 
lost it. Who would think of depriving a plant of wa- 
ter ? And who would be so cruel as to fail to provide 
the faithful horse with the requisite amount of water? 
And yet, man, while giving the plant and the animal 
that which his common sense teaches him they require, 
will deprive himself of the life-giving fluid, and will 
suffer the consequences, just as would the plant and 
horse under similar conditions. Keep this example of 
plant and horse before you when you consider the 
question of drinking water. 

Let us see what water is used for in the body, and 



78 HATHA YOGA. 

then make up our minds whether or not we have been 
living normal lives in this respect. 

In the first place, about 70 percent of our physical 
body is water! A certain amount of this water is 
being used up by our system, and leaves the body, con- 
stantly, and every ounce that is used up must be re- 
placed by another ounce if the body is to be kept in a 
normal condition. 

The system is continuously excreting water through 
the pores of the skin, in the shape of sweat and perspi- 
ration. Sweat is the term applied to such excretion 
when it is thrown off so rapidly that it gathers and 
collects in drops. Perspiration is the term applied 
when the water is continuously and unconsciously evap- 
orated from the skin. Perspiration is continuously be- 
ing evaporated from the skin, and experiments have 
shown that when it is prevented the animal dies. In 
one of the festivals of ancient Rome a boy was covered 
with gold-leaf, from head to foot, in order to represent 
one of the gods— he died before the gold-leaf could be 
removed, the perspiration being unable to penetrate the 
varnish and the leaf. Nature's function was interrupted 
and the body being unable to function properly, the 
soul threw off its fleshly tenement. 

Sweat and perspiration are shown by chemical analy- 
sis to be loaded with the waste products of the system — 
the refuse and filth of the body — which, without a suf- 
ficient supply of fluids in the system, would remain in 
the body, poisoning it and bringing disease and death 
as a consequence. The repair work of the body is 
continually going on, the used-up and wornout tissue 
being carried off and replaced by fresh, new material 
from the blood, which has absorbed it from the nutri- 



IRRIGATION. 79 

tion in the food. This waste must be cast out of the 
body, and Nature is quite particular that it shall be 
gotten rid of — she does not favor the storing up of 
garbage in the system. If this waste matter is allowed 
to remain in the system it becomes a poison and breeds 
diseased conditions — it serves as a breeding place and a 
feeding ground for germs, microbes, spores and bac- 
teria, and all the rest of that family. Germs do not 
bother the clean and healthy system to any great ex- 
tent, but let them come around one of these water- 
haters, and it finds his or her body full of uncast-orl 
refuse and filth, and they settle down to business. We 
will have something more to say along this line when 
we come to the subject of Bathing. 

Water plays a most important part in the everyday 
life of the Hatha Yoga. He uses it internally and 
externally. He uses it to keep healthy, and he teaches 
its value to bring about healthy conditions, where dis- 
ease has impaired the natural functioning of the body. 
We will touch upon the use of water in several parts 
of this book. We wish to impress upon our students 
the importance of the subject, begging them not to 
pass it by as unimportant because it is so simple. 
Seven out of ten of our readers need this advice. Do 
not pass it by. This means YOU. 

Both Perspiration and sweat are necessary, also, to 
dissipate the excessive bodily heat by their evaporation, 
and thus keep down the bodily temperature to a nor- 
mal degree. The perspiration and sweat also (as we 
have stated) assist in carrying off the waste products 
of the system — the skin being, in fact, a supplementary 
organ to the kidneys. And without water the skin 
would, of course, be unable to perform this function- 



8o HATHA YOGA. 

The normal adult excretes about one and one-half to 
two pints of water in twenty-four hours, in the shape 
of sweat and perspiration, but men working in rolling- 
mills, etc., excrete much greater quantities. One can 
endure a much greater degree of heat in a dry atmos- 
phere than in a moist one, because in the former the 
perspiration is evaporated so rapidly that the heat is 
more readily and rapidly dissipated. 

Quite a quantity of water is exhaled through the 
lungs. The urinary organs pass off a large quantity, 
in performing their functions, about three pints in 
twenty-four hours being the amount voided by the 
normal adult. And all this has to be replenished, in 
order to keep the physical machinery going right. 

Water is needed by the system for a number of pur- 
poses. One of its purposes (as above stated) is to 
counteract and regulate the combustion constantly go- 
ing on in our bodies, arising from the chemical action 
of the oxygen extracted by the lungs from the air, 
coming in contact with the carbon arising from the 
food. This combustion going on in millions of cells 
produces the animal heat. The water passing through 
the system regulates this combustion, so that it does 
not become too intense. 

Water is also used by the body as a common carrier. 
It flows through the arteries and veins, and conveys the 
blood corpuscles and elements of nutrition to the vari- 
ous parts of the body, that they may be used in the 
btu'lding up process, which we have described. With- 
out fluids in the system, the quantity of blood must 
decrease. On the return trip of the blood through 
the veins, the fluids take up the waste matter (much of 
which would be a rank poison if allowed to remain in 



IRRIGATION. 81 

the system), and carries it to the excretory organism 
of the kidneys, the pores of the skin, and lungs, where 
the poisonous dead material and waste of the system 
is thrown off. Without sufficient fluids this work can- 
not be accomplished as Nature intended. And (this 
a most important matter) without sufficient water the 
waste portions of the food — the ashes of the system — 
cannot be kept sufficiently moist to easily pass through 
the colon and out of the body, and Constipation, with 
all of its attendant evils, result. The Yogis know that 
nine-tenths of the cases of chronic constipation arise 
from this cause — they also know that nine-tenths of the 
cases of chronic constipation may be speedily cured by 
the returning to the natural habit of drinking water. 
We will devote a special chapter to this subject, but 
we wish to direct the attention of the reader to its 
importance, as often as possible. 

Yes, a sufficient supply of water is needed to aid in 
the proper stimulation and circulation of the blood — 
in the elimination of the waste products of the system 
. — and in the normal assimilation of nourishment by the 
system. 

Persons who do not drink sufficient fluids almost in- 
variably are deficient in their supply of blood — they 
are often bloodless looking creatures — pale, sallow, 
bloodless-looking anemic creatures. Their skin is often 
dry and feverish, and they perspire but little. They 
have an unhealthy appearance, and remind one of dried 
fruit, needing a good soaking to make them look plump 
and normal. They are nearly always sufferers from 
constipation — and constipation brings with it a myriad 
of other disorders, as we will show you in another 
chapter. Their large intestines, or colon, are unclean, 
and the system is continually absorbing the products 



82 HATHA YOGA. 

of the waste stored away there, and endeavoring to 
get rid of it by means of foul breath; strong, sweaty 
perspiration, and unnatural urine. This is not pleas- 
ant reading, but it is necessary to use plain words when 
calling your attention to these things. And all this 
for the lack of a little water — just think of it. You 
who are so particular to keep yourselves clean on the 
outside, allow yourselves to remain filthy within. 

Man's body needs water all over its inner parts. It 
needs constant irrigation, and if that irrigation is de- 
nied the bodies suffer just as does the land, denied its 
natural supply of water. Every cell, tissue and organ 
needs water in order to be healthy. Water is a uni- 
versal solvent and enables the system to assimilate and 
distribute the nourishment obtained from the food, and 
to get rid of the waste products of the system. It is 
often said that the "blood is the life," and if this 
is so, what must the water be called — for without water 
the blood would be but dust. 

Water is needed also for the purpose of enabling the 
kidneys to perform their functions of carrying off the 
urea, etc. It is needed in order to be manufactured 
into saliva, bile, pancreatic juice, gastric juices, and all 
the other valuable juices of the system, without which 
digestion would be impossible. Shut off your supply 
of fluids, and you decrease your supply of all of these 
necessary things. Do you realize that? 

If you doubt these facts, thinking them to be but 
theories of the Yogis, you have but to refer to any 
good scientific work upon physiology, written by any 
of the Western authorities upon the subject. You wiP 
find all that we have told you fully corroborated there. 
A well-known Western physiologist has said that so 



IRRIGATION. 83 

much water exists in the tissues of a normal system, 
that it may be asserted as an axiom that "all organisms 
live in water." And if there is no water, there can be 
no life, or health. 

You have been shown that the kidneys secrete about 
three pints of urine in twenty-four hours, which is 
passed off from the system, carrying in solution waste 
products and poisonous chemical substances which have 
been gathered up from the system by the kidneys. In 
addition to this, we have shown you that the skin ex- 
cretes from one and one-half pints to two pints of 
water, in the shape of sweat and perspiration, in the 
same time. In addition to this there is a moderate 
quantity (average ten to fifteen ounces) given off by 
the lungs in exhalation during the same time. Besides 
a certain amount passes off through the excretions 
from the bowels. And a small amount is passed from 
the system in the shape of tears, and other secretions 
and excretions of the body. Now, how much water is 
needed to renew this waste? Let us see. A certain 
amount of fluids is taken into the system with the 
food, particularly when certain kinds of food are eaten. 
But this is only a comparatively small portion of what 
has been thrown off from the system in its cleansing 
functions. The best authorities agree that from two 
quarts to five pints of water is the amount necessary to 
be taken daily by the average, normal man and woman, 
in order to make up the waste. If that amount is not 
supplied to the body it will withdraw fluids from the 
system until the person assumes that "dried-up" state 
of which we have spoken, with the consequence that all 
the physical functions are impaired, the persons being 
"dried-up" inside as well as on the surface — the ma- 



84 HATHA YOGA. 

chinery of the body being deprived of its lubricating 
and cleansing material. 

• Two quarts a day! Just think of that, you people 
who have been taking about one pint, or even less, each 
day! Do you wonder why you are afflicted with all 
sorts of bodily ailments. No wonder you are dyspeptic, 
constipated, bloodless, nervous and generally all 
out of sorts. Your bodies are rilled with all 
sorts of poisonous substances which Nature has not 
been able to eliminate and throw off through the kid- 
neys and skin, because you have shut off her water 
supply. No wonder your colons are rilled with im- 
pacted waste matter, which is poisoning your system, 
and which Nature has been unable to pass off in the 
regular way because you did not give her water with 
which to flush her sewers. No wonder that your saliva 
and gastric juices are deficient — how do you suppose 
Nature can manufacture them without sufficient water ? 
No wonder your blood is deficient in quantity — where 
do you suppose Nature is going to get the fluids from 
to make the blood ? No wonder that your nerves are out 
of condition, with all this abnormal going on. Poor 
Nature does the best she can, even though you be 
foolish. She draws a little water from the system in 
order that the machinery shall not entirely stop, but 
she dare not draw too much — so she compromises. 
She does just as you do when the water in the spring is 
nearly exhausted — you try to make a little do the work 
of much, and must rest content with doing things only 
half-way right. 

The Yogis are not afraid to drink a sufficient amount 
of water each day. They are not afraid of "thinning 
the blood," as are some of these "dried-up" people. 



IRRIGATION. 85 

Nature throws off the surplus quantity, if it be taken, 
very readily and rapidly. They do not crave "ice 
water" — an unnatural product of civilization ( ?) — their 
favorite temperature is about 60 degrees. They drink 
when they are thirsty — and they have a normal thirst 
which does not have to be restored as does that of the 
"dried-up" people. They drink frequently, but mark 
ye this : they do not drink large quantities at any one 
time. They do not "pour the water down," believing 
that such a practice is abnormal and unnatural, and in- 
jurious. They drink it in small quantities, though 
often during the day. When working they often keep 
a vessel of water near them, and frequently sip there- 
from. 

Those who have neglected their natural instincts for 
many years have almost forgotten the natural habit 
of water drinking, and need considerable practice to 
regain it. A little practice will soon begin to create 
a demand for water, and you will in time regain the 
natural thirst. A good plan is to keep a glass of water 
near you, and take an occasional sip from it, thinking 
at the same time what you are taking it for. Say to 
yourself : "I am giving my body the fluids it requires 
to do its work properly, and it will respond by bringing 
normal conditions back to me — giving me good health 
and strength, and making me a strong, healthy, natural 
man (or woman)." 

The Yogis drink a cupful of water the last thing 
before going to bed at night. This is taken up by the 
system and is used in cleansing the body during the 
night, the waste products being excreted with the 
urine in the morning. They also drink a cupful im- 
mediately after arising in the morning, the theory 



86 HATHA YOGA. 

being that by taking the water before eating it cleanses 
the stomach and washes away the sediment and waste 
which have settled during the night. They usually 
drink a cupful about an hour before each meal, fol- 
lowing it by some mild exercise, believing that this 
prepares the digestive apparatus for the meal, and 
promotes natural hunger. They are not afraid of 
drinking a little water even at meals (imagine the hor- 
ror of some of our "health-teachers" when they read 
this), but are careful not to "wash-down" their food 
with water. Washing down the food with water not 
only dilutes the saliva, but causes one to swallow his 
food imperfectly insalivated and masticated — makes it 
go down before Nature is ready — and interferes with 
the Yogi method of masticating the food (see chapter 
on same). The Yogis believe that only in this way is 
water harmful when taken at meals — and for the rea- 
son given, alone — they take a little at each meal to 
soften up the food mass in the stomach, and that little 
does not weaken the strength of the gastric- juices, etc. 
Many of our readers are familiar with the use of 
hot water as a means of cleansing a foul stomach. 
We approve of its use in that way, when needed, but 
we think that if our students will carefully follow the 
Yogi plan of living, as given in this book, they will 
have no foul stomachs needing cleansing — their stom- 
achs will be good, healthy ones. As a preliminary 
toward rational eating, the sufferer may find it advan- 
tageous to use hot water in this way. The best way 
is to take about one pint, slowly sipping it, in the morn- 
ing before breakfast, or about one hour before other 
meals. It will excite a muscular action in the diges- 



IRRIGATION. 87 

tive organs, which will tend to pass from the system 
the foul matter stored up there, which the hot water 
has loosened up and diluted, as well. But this is only 
a temporary expedient. Nature did not contemplate 
hot water as steady beverage, and water at ordinary 
temperature is all that she requires in health — and that 
she requires to maintain health — but when health has 
been lost through disobedience to her laws, hot water 
is a good thing with which to clean house before re- 
suming natural habits, 

We will have more to say about the use of water 
in Bathing, outward application, etc., in other parts 
of this book — this chapter is devoted to its internal 
offices. 

In addition to the properties, offices and uses of 
water, as above given, we will add that water contains 
Prana in considerable quantities, a portion of which it 
parts with in the system, particularly if the 
system demands it and extracts it. One often 
feels the need of a cupful of water as a stimu- 
lant — the reason being that for some reason the normal 
supply of Prana has become depleted — and Nature, 
recognizing that it may obtain Prana rapidly and easily 
from water, causes the demand. You all remember 
how at times a cup of cool water has acted as a pow- 
erful stimulant and "refresher" to you, and how it 
enabled you to return to your work with renewed 
vigor and energy. Do not forget Water when you 
feel "used up." Used in connection with Yogi Breath- 
ing it will give a man fresh energy quicker than will 
any other method. 

In sipping water, let it remain in the mouth a mo- 



HATHA YOGA. 



ment before swallowing. The nerves of the tongue 
and mouth are the first (and quickest) to absorb the 
Prana, and this plan will prove advantageous, par- 
ticularly when one is tired. This is worth remem- 
bering. 



CHAPTER XIII. 

THE ASHES OF THE SYSTEM. 

This will not be a pleasant chapter to those of you 
who are still bound with the old notions of the impurity 
of the body, or any part of it — if there chance to be 
such among our students. Those of you who prefer 
to ignore the existence of certain important functions 
of the physical body, and feel a sense of shame at the 
thought that certain physical functions are a part of 
their everyday lives, will not relish this chapter, and 
may even regard it as a blot upon the book — a thing 
which we should have omitted — something which we 
should have ignored. To such we would say that we 
can see no use (and much harm) in following the policy 
of the ostrich in the old tale, who, dreading his hunt- 
ers, would stick his head in the sand, and, shutting the 
hated things from sight, would ignore their existence 
until they overtook and captured him. We have such 
respect for the entire human body, and all its parts 
and functions, that we are unable to see anything im- 
pure or "un-nice" about it. And we can see nothing 
but folly in the policy which refuses to consider and 
discuss the functions referred to, or any others. The 
result of this conventional policy of dodging the un- 
pleasant subjects, has been that many of the race are 
suffering from diseases and ill health brought about by 
this folly. To many who read this chapter, what we 
say will come as a new revelation — others who are al- 
ready acquainted with that of which we speak, will 

*9 



90 HATHA YOGA. 

welcome the voicing of the truth in this book, knowing 
that many will be benefited by having their attention 
called to it. We purpose giving you a plain talk about 
the ashes of the system — the cast off waste of the 
body. 

That such a talk is needed, is evidenced by the fact 
that at least three-quarters of the modern people are 
sufferers from a greater or lesser degree of constipation 
and its baneful results. This is all contrary to nature, 
and the cause is so easily removed that one can scarcely 
imagine why this state of affairs is allowed to continue. 
There can be but one answer — ignorance of the cause 
and cure. If we are able to aid in the work of re- 
moving this curse of the race, and in thus restoring 
normal conditions by bringing people back to nature, 
we will not mind the disgusted expression upon the 
faces of some who glance at this chapter and turn to 
some more pleasant subject — these very people being 
the ones who need this advice the most of any of our 
readers. 

Those who have read the chapter in this book upon 
the Digestive Organs, will remember that we left the 
subject at the stage where the food was in the small in- 
testines, being absorbed and taken up by the system. 
Our next point is to consider what becomes of the 
waste products of the food after the system has taken 
up all the nourishment it can from it — the material 
which it cannot use. 

Right here it will be as well to state that those who 
follow the Yogi plan of eating their food, as given in 
other chapters, will have a much less amount of this 
waste matter than the average man or woman who al- 
lows his or her food to reach the stomach only partial- 



ASHES. 91 

iy prepared for digestion and assimilation. The aver- 
age person wastes at least half of what he eats — the 
waste matter of those who follow the Yogi practice 
being comparatively small and much less offensive than 
that of the average person. 

In order to understand our subject, we must take a 
look at the organs of the body having to do with it. 
The large intestine of the "Colon" (the large bowel) is 
the part of the body to be considered. The colon is a 
large canal nearly five feet in length, passing up from 
the lower right-hand side of the abdomen, then passing 
over to the upper left-hand side, then passing down 
again to the lower left-hand side, where it makes sort 
of a twist or curve, and grows smaller, terminating in 
the rectum or exit of the waste matter of the system. 

The small intestine empties into the colon by means 
of a small trap-door arrangement, on the lower right- 
hand side of the abdomen, this trap-door is so ar- 
ranged that it allows matter to pass out, but will not 
allow it to pass back. The Vermiform Appendix, the 
seat of appendicitis, is just below this entrance. The 
colon rises straight up on the right-hand side of the 
abdomen, then makes a curve and passes right over to 
the upper left-hand side; then descends straight to 
the lower left-hand side, where the peculiar twist or 
curve called the Sigmoid Flexure occurs, following 
which is the rectum or smaller canal leading to the 
anus, which is the opening in the body through which 
the waste matter passes out of the body. 

The colon is a great big sewer through which should 
pass freely the sewerage of the system. Nature intends 
this sewage to be removed speedily, and man in his nat~- 
ural state, like the animals, does not long delay this 



92 HATHA YOG4 

necessary casting off. But as he gro^s more civilized, 
he does not find it so convenient, and so he postpones 
nature's calls, until at last she gets tired of calling his 
attention to the matter, and goes off and attends to 
some of her other numerous duties. Man helps along 
this abnormal unnatural state of affairs by neglecting 
to partake of sufficient water, and not only does not 
give the colon sufficient fluids to properly moisten, 
soften and loosen the waste matter on its way from the 
system, but he even lets his body run so short of fluids 
that nature, in desperation, draws back through the 
walls of the colon some of the water already given it 
for its use — failing to get spring water for her work, 
she must needs use sewer water. Imagine the result! 
The failure of man to allow a free passage of this re- 
fuse matter from the colon results in constipation, 
which is the source of innumerable cases of ill-health 
the real nature of which is generally not suspected. 
Many people who have a movement of the bowels each 
day are really constipated, although they do not know 
it. The walls of the colon are encrusted with impacted 
waste matter, some of which has been there for many 
days, a small opening in the middle of the mass allow- 
ing what is absolutely necessary to pass through. 
Constipation means a state in which the colon is not 
perfectly clean and free of impacted faecal matter. 

A colon filled, or partially filled, with old faecal mat- 
ter is a source of poison to the whole system. The co- 
lon has walls which absorb the contents of the colon. 
Medical practice demonstrates that nourishment inject- 
ed into the colon will be absorbed rapidly and carried 
to the blood. Drugs injected in the same way reach 
the other parts of the system. And as before stated, 



ASHES. 93 

the fluid portion of the waste faecal matter is absorbed 
by the system, the sewage water being used in nature's 
work because of the shortage of purer fluids in the sys- 
tem. It is almost incredible how long old faecal mat- 
ter will remain in a constipated colon. Cases are of 
record showing that when the colon is cleaned, among 
the masses of old faecal matter has been found cherry 
stones, etc., eaten several months before. Cathartics 
do not remove this old faecal matter, as they simply 
loosen up what is in the stomach and small intestines, 
and pass it off through the little opening in the hard- 
ened faecal matter with which the walls of a badly 
constipated colon is lined. In some persons the colon is 
impacted with hardened faeces, lamost as solid 
as soft coal, to such an extent that their 
abdomens become swollen and hard. This old 
waste matter becomes sometimes so foul that 
it becomes the breeding place of worms, and even mag- 
gots, and the colon is filled with their eggs. The 
waste matter, or faeces, which is passed into the 
colon from the small intestine, is of a pasty substance, 
and if the bowels are clear and clean, and the move- 
ments natural, it should pass from the system in but a 
trifle more solid state, and of a light color. The longer 
faecal matter is retained in the colon, the harder and 
drier it becomes, and the darker in color. When suffi- 
cient fluids are not taken, and nature's calls are ignored 
until a more convenient time, and then forgotten, a 
drying up and hardening process ensues. When later 
the movement is had, only a portion of the faeces 
passes out, the balance remaining to clog up the colon. 
Next day a little more is added, and so on, until a case 
of chronic constipation is manifested, with all its at- 



94 HATHA YOGA. 

tendant evils, such as dyspepsia, biliousness, liver 
troubles, kidney troubles — in fact, all diseases are en- 
couraged, and many of them directly caused by this 
filthy condition of the colon. Half of the cases of fe- 
male trouble are caused or aggravated by this condition. 
The absorption by the blood of the faecal matter in 
the system, is occasioned in two ways, first, the desire 
and need of the body for fluids; second, a desperate 
effort of nature to throw off the waste matter by the 
skin, the kidneys and the lungs. Foul perspiration and 
foul breath are often caused by this effort of nature to 
get rid of what should have passed from the colon. 
Nature recognizes the great source of danger of allow- 
ing this foul mass to stay in the system, and so resorts 
to the desperate plan of throwing it off in other ways, 
even at the risk of half-poisoning the blood and body 
in so doing. The best proof of the number of physical 
ailments and disease caused by this unnatural state of 
the colon, is the fact that when the cause is once re- 
moved people begin to recover from many ailments ap- 
parently unconnected with the cause. In addition to 
the fact that diseases are caused and encouraged by 
this state of the colon, it is a fact that one is far more 
likely to contract contagious diseases, and diseases like 
typhoid fever, etc., by reason of a neglected colon fur- 
nishing a fine breeding place for the germs of these dis- 
eases. In fact a man who keeps his colon clean and 
healthy, is believed to run but very little risk of dis- 
eases of this kind. Just imagine what must be the 
result when we carry a sewer around inside of us — is 
it any wonder that diseases which are occasioned by 
filthy conditions outside thrive on like condition inside 
oi the body ? Use a little reason, friends. 



ASHES. 95 

Now that we have said enough to call your attention 
to the seat of many troubles (we could fill hundreds of 
oages with still stronger remarks on this subject) you 
are perhaps in a condition to ask: "Well, I believe 
that all this is true, and that it explains much that has 
been troubling me, but what must I do to get rid of 
that foul condition, and to regain and keep normal 
health in this respect?" Well, our answer is: "First 
get rid of the abnormal filthy accumulation, and then 
keep yourself sweet and clean and healthy, by follow- 
ing nature's laws. We will endeavor to show you how 
to do both of these things." 

If the colon is but slightly filled with impacted faeces, 
one may get rid of it by increasing the fluids and by 
encouraging regular movements, and by treating the 
intelligence of the cells of the stomach (as hereinafter 
described). But, as over half of the people who are 
mentally asking us this question, have colons more or 
less filled with old, hardened, impacted, faecal matter, 
of an almost green color, which has been there for 
months, perhaps longer, we must give them a more 
radical remedy. As they have gone away from nature 
in contracting this trouble, we must aid nature some- 
what in restoring lost conditions so that she may there- 
after have a clean colon to work with. We will go to 
the animal kingdom for a suggestion. Many centuries 
ago the natives of India noticed that certain birds of 
the Ibis family — a long-billed bird — would return from 
journeys into the interior in a wretched condition, 
which was due either to their eating some berry which 
was very constipating, or else having been where there 
was no water to drink — possibly both. This bird 
would reach the rivers in an almost exhausted condi- 



96 HATHA YOGA. 

tion, scarcely able to fly from weakness. The bird 
would fill its bill and mouth with water from the river 
and then, inserting the bill into the rectum, would in- 
ject the water into the bowel, which would relieve it in 
a few moments. The bird would repeat this several 
times, until the bowel was completely emptied, and 
would then sit around and rest for a few minutes until 
its vitality was restored, when, after drinking freely 
from the river, it would fly away as strong and active 
as ever. 

The chiefs and priests of the tribes noticing this oc- 
currence, and its wonderful effect upon the birds, began 
to reason about the matter, and finally some one sug- 
gested that it might be tried to advantage upon some of 
the old men who, by reason of their non-activity and 
sedentary habits, had departed from nature's normal 
plan and had become constipated. So they managed to 
construct a primitive implement resembling a syringe 
from the reeds, with a sort of blow-pipe attachment, 
would inject warm river water into the bowels of the old 
men suffering from this complaint. The results were 
wonderful — the old men took on a new lease of life, took 
unto themselves young wives, and began to again enter 
into the active work of the tribe, and to resume their 
positions as heads of the tribe, much to the amaze- 
ment of the younger men who had considered the vet- 
erans out of the contest. The old men of other tribes 
heard of the occurrence and began coming in, borne 
on the shoulders of the young men — they are said to 
have walked home unaided. From all the accounts 
handed down, these primitive injections must have been 
of a toaost heroic character, for they speak of the use 
ui "gallons of water," and by the time the treatment 



ASHES. 97 

was concluded the colon of the old tribesmen must 
nave been thoroughly cleaned out, and in a condition 
which would give the system no more poisons. But 
we are not going to advocate such heroic treatment — 
we are not tribesmen, remember. 

Yes, the abnormal condition calls for a temporary 
aid to nature in getting rid of this foul accumulation 
in the colon. And the best way to get rid of it once 
and for all is to follow the example of the Ibis and the 
old Hindu tribesmen with the aid of perfected twentieth 
century apparatus. All that is needed is an ordinary 
cheap rubber syringe. If you have a fountain syringe, so 
much the better, but a cheap bulb syringe will do the 
work. Take a pint of pretty warm water — as warm 
as the hand can bear with comfort. Inject the water 
into the bowel with the syringe. Then hold the water 
in the colon for a few minutes, and then let it pass 
from the system. The night time is the best for this 
practice. The next night take a quart of warm water 
and use it the same way. Then skip a night, and the 
second night after, try three pints ; then skip two nights, 
and the third night after try two quarts. You will 
gradually get used to retaining this quantity of water 
in the colon, and the larger amount will pretty well 
clean out the old matter, the smaller injections wash- 
ing away the looser fragments, and generally dislodg- 
ing and breaking up the hardened mass. Do not be 
afraid of the two quarts. Your colon will hold much 
more, and some persons use gallon injections, but we 
consider this rather too much. Knead the abdomen be- 
fore and after the injection, and practice the Yogi 
Complete Breath after you get through, in order to 
stimulate you and generally equalize the circulation. 

The result of these injections will not appeal to the 



98 HATHA YOGA. 

aesthetic tastes of people, but the question is to get rid 
of the filth once and for all. The contents of the colon 
brought away by these initial injections are often of 
a most offensive and unpleasant nature, but certainly 
it is much better to have this filth out of your system 
than in it — it is just as foul when in you as when it is 
expelled. We have known of cases in which great 
lumps of faecal matter, hard and green as corroded cop- 
per passed from people, and the stench arising from 
the vessel was such as to bring a most convincing 
proof of what harm had been wrought upon the sys- 
tem by its retention. No, this is not pleasant reading, 
but it is necessary in order to make you realize the im- 
portance of this internal cleaning. You will find that 
during the week in which you are cleansing the colon, 
you will have little or no natural movements of the 
bowels. Do not let this worry you, for it is caused by 
the water washing away that which ordinarily would 
have been evacuated in the stool. In a couple of days 
after the cleansing process is completed, you will begin 
to get down to natural and normal movements. 

Now, right here, we wish to call your attention to the 
fact that we are not advocating the continuous use 
of the syringe — we do not consider it a natural habit, 
and fail to see its necessity, as we believe that natural 
habits persisted in will cause any one to regain the 
normal movement of the bowels, without the use of 
any outside help. We advocate the syringe only as a 
preliminary measure in order to clear away past ac- 
cumulations. We see no harm, however, in the use of 
the syringe, say once a month, as a preventative of a 
recurrence of the old conditions. There are several 
schools of teachers in America who advocate the use of 



ASHES. 99 

the syringe as a daily duty. We cannot agree with 
them, for our motto is, "get back to nature," and we 
believe that nature does not call for the daily use of 
the syringe. The Yogis believe that plenty of pure, 
fresh water, and a regular habit of going to stool, and 
a little "talking up" to the bowels, will do all that is 
necessary to keep one free from constipation. 

After you are through with the week of syringe 
treatment (and even before that), start the normal use 
of drinking water, as we have explained in our chap- 
ter on that subject. Get the two quarts of fluids inside 
of you each day, and you will find quite an improve- 
ment. Then start the habit of going to the stool at 
the same time each day, whether you feel an inclination 
or not. You will gradually establish the habit, and 
nature is fond of falling into habits. Then again, you 
may really need an evacuation and not be aware of it, 
for you have deadened your nerve calls by repeated re- 
fusals to heed them, and you will have to begin all over 
again. Don't neglect this — it is simple but effective. 

You will find it advantageous to give yourself auto- 
suggestions while sipping your cup full of water. Say 
to yourself, "I am drinking this water in order to sup- 
ply my system with the fluids it needs. It will make 
my bowels move freely and regularly, as nature in- 
tended." Carry the idea in your mind of what you 
are trying to accomplish, and you will be apt to get 
your results quicker. 

Now for an idea which may seem absurd to you, 
unless you understand the philosophy back of it. (We 
will tell you how to do it now, and talk about the 
philosophy in another chapter). This consists in 
"talking up" to the bowel. Give the abdomen (along 



ioo HATHA YOGA. 

the lines of* the colon) several gentle slaps with the 
hand, and say to it (yes, talk to it) : "Here, you Colon, 
I've given you a good cleaning out, and made you 
fresh and clean — I am giving you all the fluids you 
need to do your work properly — I am cultivating a 
regular habit in order to give you a chance to do your 
work — and now you got to do it." Slap the region of 
the colon several times, saying, "And now you've got 
to do it." And you will find that the colon will do it. 
This seems like child's play to you, probably — you will 
understand the sense of it when you read the chapter 
on Involuntary Control. It is merely a simple way of 
accomplishing a scientific fact — a plain way of calling 
into play a mighty force. 

Now, friends, if you have suffered from constipa- 
tion, and who has not, you will find the above advice 
valuable. It will bring back those rosy cheeks, and 
beautiful skin — it will banish that sallowness, that 
furred tongue, that foul breath, that troublesome liver, 
and all the rest of the family of symptoms arising 
from the clogged colon — that stopped up sewer which 
has been poisoning the body. Try this plan and you 
will begin to enjoy life, and to be a natural, clean, 
healthy being. And now in closing, fill up your glass 
with sparkling, clear, cool water, and join us in the 
toast, "Here's to health, and lots of it," and while you 
drink it down slowly, say to yourself, "This water is 
to bring me health and strength — it is Nature's own 
tonic." 



CHAPTER XIVo 

YOGI BREATHING. 

Life is absolutely dependent upon the act of breath- 
ing. "Breath is Life." 

Differ as they may upon details of theory and ter- 
minology, the Oriental and the Occidental agree upon 
these fundamental principles. 

To breathe is to live, and without breath there is 
no life. Not only are the higher animals dependent 
upon breath for life and health, but even the lower 
forms of animal life must breathe to live, and plant 
life is likewise dependent upon the air for continued 
existence. 

The infant draws in a long, deep breath, retains it 
for a moment to extract from it its life-giving prop- 
erties, and then exhales it in a long wail, and lo! its 
life upon earth has begun. The old man gives a faint 
gasp, ceases to breathe, and life is over. From the 
first faint breath of the infant to the last gasp of 
the dying man, it is one long story of continued breath- 
ing. Life is but a series of breaths. 

Breathing may be considered the most important of 
all of the functions of the body, for, indeed, all the 
other functions depend upon it. Man may exist some 
time without eating; a shorter time without drinking; 
but without breathing his existence may be measured 
by a few minutes. 

And not only is Man dependent upon Breath for 
life, but he is largely dependent upon correct habits of 

IOI 



102 HATHA YOGA. 

breathing for continued vitality and freedom from 
disease. An intelligent control of our breathing power 
will lengthen our days upon earth by giving us in- 
creased vitality and powers of resistance, and, on the 
other hand, unintelligent and careless breathing will 
tend to shorten our days, by decreasing our vitality and 
laying us open to disease. 

Man in his normal state had no need of instruction 
in breathing. Like the lower animal and the child, 
he breathed naturally and properly, as nature intended 
him to do, but civilization has changed him in this 
and other respects. He has contracted improper 
methods and attitudes of walking, standing and sit- 
ting, which have robbed him of his birthright of nat- 
ural and correct breathing. He has paid a high price 
for civilization. The savage, to-day, breathes nat- 
urally, unless he has been contaminated by the habits 
of civilized man. 

The percentage of civilized men who breathe cor- 
rectly is quite small, and the result is shown in con- 
tracted chests and stooping shoulders, and the terrible 
increase in diseases of the respiratory organs, including 
that dread monster, Consumption, "the white scourge." 
Eminent authorities have stated that one generation 
of correct breathers would regenerate the race, and 
disease would be so rare as to be looked upon as a 
curiosity. Whether looked at from the standpoint of 
the Oriental or Occidental, the connection between 
correct breathing and health is readily seen and ex- 
plained. 

The Occidental teachings show that the physical 
health depends very materially upon correct breathing. 
The Oriental teachers not only admit that their Occi- 



YOGI BREATHING. 103 

dental brothers are right, but say that in addition to 
the physical benefit derived from correct habits of 
breathing, man's mental power, happiness, self-con- 
trol, clear-sightedness, morals, and even his spiritual 
growth may be increased by an understanding of the 
"Science of Breath." Whole schools of Oriental 
Philosophy have been founded upon this science, and 
this knowledge when grasped by the Western races, 
and by them put to the practical use which is their 
strong point, will work wonders among them. The 
theory of the East, wedded to the practice of the West, 
will produce worthy offspring. 

This work will take up the Yogi "Science of 
Breath," which includes not only all that is known to 
the Western physiologists and hygienists, but the oc- 
cult side of the subject as well. It not only points out 
the way to physical health along the lines of what 
Western scientists have termed "deep breathing," etc., 
but also goes into the less known phases of the sub- 
ject. 

The Yogi practices exercises by which he attains 
control of his body, and is enabled to send to any or- 
gan or part an increased flow of vital force or "prana," 
thereby strengthening and invigorating the part or 
organ. He knows all that his Western scientific 
brother knows about the physiological effect of correct 
breathing, but he also knows that the air contains more 
than oxygen and hydrogen and nitrogen, and that 
something more is accomplished than the mere oxygen- 
ating of the blood. He knows something about 
"prana," of which his Western brother is ignorant, and 
he is fully aware of the nature and manner of hand- 
ling that great principle of energy, and is fully in- 



104 HATHA YOGA, 

formed as to its effect upon the human body and mind. 
He knows that by rythmical breathing one may bring 
himself into harmonious vibration with nature, and 
aid in the unfoldment of his latent powers. He knows 
that by controlled breathing he may not only cure dis- 
ease in himself and others, but also practically do away 
with fear and worry and the baser emotions. 

In the consideration of the question of respirati©n, 
we must begin by considering the mechanical arrange- 
ments whereby the respiratory movements are effected. 
The mechanics of respiration manifest through ( I ) the 
elastic movements of the lungs, and (2) the activities 
of the sides and bottom of the thoracic cavity in which 
the lungs are contained. The thorax is that portion of 
the trunk between the neck and the abdomen, the cavity 
of which (known as the thoracic cavity) is occupied 
mainly by the lungs and heart. It is bounded by the 
spinal column, the ribs with their cartilages, the breast- 
bone, and below by the diaphragm. It is generally 
spoken of as "the chest." It has been compared to 3 
completely shut, conical box, the small end 01 which is 
turned upward, the back of the box being formed by 
the spinal column, the front by the breastbone and the 
sides by the ribs. 

The ribs are twenty-four in number, twelve on each 
side, and emerge from each side of the spinal column. 
The upper seven pair are known as "true ribs," being 
fastened to the breastbone direct, while the lower five 
pairs are called "false ribs" or "floating ribs," because 
they are not so fastened, the upper two of them being 
fastened by cartilage to the other ribs, the remainder 
having no cartilages, their forward ends being free. 

The ribs are moved in respiration by two superficial 



YOGI BREATHING. 105 

muscular layers, known as the intercostal muscles. The 
diaphragm, the muscular partition before alluded to, 
separates the chest box from the abdominal cavity. 

In the act of inhalation the muscles expand the lungs 
so that a vacuum is created and the air rushes in in ac- 
cordance with the well known law of physics. Every- 
thing depends upon the muscles concerned in the pro- 
cess of respiration, which we may as, for convenience, 
term the "respiratory muscles." Without the aid of 
these muscles the lungs cannot expand, and upon the 
proper use and control of these muscles the Science of 
Breath largely depends. The proper control of these 
muscles will result in the ability to attain the maximum 
degree of lung expension, and to secure the greatest 
amount of the life giving properties of the air to the 
system. 

The Yogis classify Respiration into four general 
methods, viz : 

(1) High Breathing. 

(2) Mid Breathing. 

(3) Low Breathing. 

(4) Yogi Complete Breathing. 

We will give a general idea of the first three meth- 
ods, and a more extended treatment of the fourth meth- 
od, upon which the Yogi Science of Breath is largely 
based. 

(i) HIGH BREATHING. 

This form of breathing is known to the Western 
world as Cavicular Breathing, or Collarbone Breath- 
ing. One breathing in this way elevates the ribs and 
raises the collarbone and shoulders, at the same time 



106 HATHA YOGA. 

drawing in the abdomen and pushing its contents up 
against the diaphragm, which in turn is raised. 

The upper part of the chest and lungs, which is the 
smallest, is used, and consequently but a minimum 
amount of air enters the lungs. In addition to this, 
the diaphragm being raised, there can be no expansion 
in that direction. A study of the anatomy of the 
chest will convince any student that in this way a 
maximum amount of effort is used to obtain a mini- 
mum amount of benefit. 

High Breathing is probably the worst form of 
breathing known to man and requires the greatest ex- 
penditure of energy with the smallest amount of bene- 
fit. It is an energy-wasting, poor-returns plan. It is 
quite common among the Western races, many women 
being addicted to it, and even singers, clergymen, law- 
yers and others, who should know better, using it ig- 
norantly. 

Many diseases of the vocal organs and organs of 
respiration may be directly traced to this barbarous 
method of breathing, and the straining of delicate or- 
gans caused by this method, often results in the harsh, 
disagreeable voices heard on all sides. Many persons 
who breathe in this way become addicted to the dis- 
gusting practice of "mouth-breathing" described in a 
preceding chapter. 

If the student has any doubts about what has been 
said regarding this form of breathing, let him try the 
experiment of expelling all the air from his lungs, then 
standing erect, with hands at sides, let him raise the 
shoulders and collarbone and inhale. He will find that 
the amount of air inhaled is far below normal. Then 
let him inhale a full breath, after dropping the shoul- 



YOGI BREATHING. 107 

ders and collarbone, and he will receive an object lesson 
in breathing which he will be apt to remember much 
longer than he would any words, printed or spoken. 

(2) MID BREATHING. 

This method of respiration is known to Western 
students as Rib Breathing, or Inter-Costal Breathing, 
and while less objectionable than High Breathing, is 
far inferior to either Low Breathing or to the Yogi 
Complete Breath. In Mid Breathing the diaphragm 
is pushed upward, and the abdomen drawn in. The 
ribs are raised somewhat, and the chest is partially ex- 
panded. It is quite common among men who have 
made no study of the subject. As there are two better 
methods known, we give it only passing notice, and 
that principally to call your attention to its short- 
comings. 

(3) LOW BREATHING. 

This form of respiration is far better than either of 
the two preceding forms, and of recent years many 
Western writers have extolled its merits, and have ex- 
ploited it under the names of "Abdominal Breathing," 
"Deep Breathing," "Diaphragmic Breathing," etc., etc., 
and much good has been accomplished by the atten- 
tion of the public having been directed to the subject, 
and many having been induced to substitute it for the 
inferior and injurious methods above alluded to. Many 
"systems" of breathing have been built around Low 
Breathing, and students have paid high prices to learn 
the new (?) systems. But, as we have said, much 
good has resulted, and after all the students who paid 
high prices to learn revamped old systems undoubtedly 



108 HATHA YOGA. 

got their money's worth if they were induced to dis- 
card the old methods of High Breathing and Low 
Breathing. 

Although many Western authorities write and speak 
of this method as the best known form of breathing, 
the Yogis knew it to be but a part of a system which 
they have used for centuries and which they know as 
"The Complete Breath." It must be admitted, how- 
ever, that one must be acquainted with the principles of 
Low Breathing before he can grasp the idea of Com- 
plete Breathing. 

Let us again consider the diaphragm. What is it? 
We have seen that it is the great partition muscle, 
which separates the chest and its contents from the ab- 
domen and its contents. When at rest it presents a 
concave surface to the abdomen. That is, the 
diaphragm as viewed from the abdomen would seem 
like the sky as viewed from the earth — the interior 
of an arched surface. Consequently the side of the 
diaphragm toward the chest organs is like a protruding 
rounded surface — like a hill. When the diaphragm 
is brought into use the hill formation is lowered and 
the diaphragm presses upon the abdominal organs and 
forces out the abdomen. 

In Low Breathing, the lungs are given freer play 
than in the methods already mentioned, and consequent- 
ly more air is inhaled. This fact has led the majority 
of Western writers to speak and write of Low Breath- 
ing (which they call Abdominal Breathing) as the 
highest and best method known to science. But the 
Oriental Yogi, has long known of a better method, and 
some few Western writers have also recognized this 
fact. The trouble with all methods of breathing, other 



YOGI BREATHING. 109 

than "Yogi Complete Breathing," is that in none of 
these methods do the lungs become rilled with air — at 
the best only a portion of the lung space is filled, even 
in Low Breathing. High Breathing fills only the up- 
per portion of the lungs. Mid Breathing fills only the 
middle and a portion of the upper parts. Low Breath- 
ing fills only the lower and middle parts. It is evident 
that any method that fills the entire lung space must 
be far preferable to those filling only certain parts. 
Any method which will fill the entire lung space must 
be of the greatest value to man in the way of allowing 
him to absorb the greatest quantity of oxygen and to 
store away the greatest amount of prana. The Com- 
plete Breath is known to the Yogis to be the best meth- 
od of respiration known to science. 

THE YOGI COMPLETE BREATH. 

Yogi Complete Breathing includes all the good points 
of High Breathing, Mid Breathing and Low Breath- 
ing, with the objectionable features of each eliminated. 
It brings into play the entire respiratory apparatus, 
every part of the lungs, every air-cell, every respiratory 
muscle. The entire respiratory organism responds to 
this method of breathing, and the maximum amount of 
benefit is derived from the minimum expenditure of 
energy. The chest cavity is increased to its normal 
limits in all directions and every part of the machinery 
performs its natural work and functions. 

One of the most important features of this method of 
breathing is the fact that the respiratory muscles are 
fully called into play, whereas in the other forms of 
breathing only a portion of these muscles are so used. 
In Complete Breathing, among other muscles, those 



no HATHA YOGA. 

controlling the ribs are actively used, which increases 
the space in which the lungs may expand, and also 
gives the proper support to the organs when needed, 
Nature availing herself of the perfection of the prin- 
ciple of leverage in this process. Certain muscles hold 
the lower ribs firmly in position, while other muscles 
bend them outward. 

Then again, in this method, the diaphragm is under 
perfect control and is able to perform its functions 
properly, and in such manner as to yield the maximum 
degree of service. 

In the rib-action, above alluded to, the lower ribs 
are controlled by the diaphragm which draws them 
slightly downward, while other muscles hold them in 
place and the intercostal muscles force them outward, 
which combined action increases the mid-chest cavity 
to its maximum. In addition to this muscular action, 
the upper ribs are also lifted and forced outward by 
the intercostal muscles, which increases the capacity 
of the upper chest to its fullest extent. 

If you have studied the special features of the four 
given methods of breathing, you will at once see that 
the Complete Breathing comprises all the advantageous 
features of the three other methods, plus the reciprocal 
advantages accruing from the combined action of the 
high-chest, mid-chest, and diaphragmic regions, and 
the normal rhythm thus obtained. 

The Yogi Complete Breath is the fundamental 
breath of the entire Yogi Science of Breath, and the 
student must fully acquaint himself with it, and mas- 
ter it perfectly before he can hope to obtain results from 
the other forms of breath mentioned and given in this 
book. Hie should not be content with half-learning it, 



YOGI BREATHING. Ill 

but should go to work in earnest until it becomes his 
natural method of breathing. This will require work, 
time and patience, but without these things nothing is 
ever accomplished. There is no royal road to the Sci- 
ence of Breath, and the student must be prepared to 
practice and study in earnest if he expects to receive 
results. The results obtained by a complete mastery of 
the Science of Breath are great, and no one who has 
attained them would willingly go back to the old meth- 
ods, and he will tell his friends that he considers him- 
self amply repaid for all his work. We say these 
things now, that you may fully understand the necessi- 
ty and importance of mastering this fundamental meth- 
od of Yogi Breathing, instead of passing it by and try- 
ing some of the attractive looking variations given later 
on in this book. Again, we say to you: Start right, 
and right results will follow ; but neglect your founda- 
tions and your entire building will topple over sooner 
or later. 

Perhaps the better way to teach you how to develop 
the Yogi Complete Breath, would be to give you simple 
directions regarding the breath itself, and then follow 
up the same with general remarks concerning it, and 
then later on giving exercises for developing the chest, 
muscles and lungs which have been allowed to remain 
in an undeveloped condition by imperfect methods of 
breathing. Right here we wish to say that this Com- 
plete Breath is not a forced or abnormal thing, but on 
the contrary is a going back to first principles — a return 
to Nature. The healthy adult savage and the healthy 
infant of civilization both breathe in this manner, but 
civilized man has adopted unnatural methods of living, 
clothing, etc., and has lost his birthright. And we 



112 HATHA YOGA. 

wish to remind the reader that the Complete Breath 
does not necessarily call for the complete rilling of 
the lungs at every inhalation. One may inhale the 
average amount of air, using the Complete Breathing 
Method and distributing the air inhaled, be the quanti- 
ty large or small, to all parts of the lungs. But one 
should inhale a series of full Complete Breaths several 
times a day, whenever opportunity offers, in order to 
keep the system in good order and condition. 

The following simple exercise will give you a clear 
idea of what the Complete Breath is : 

(i) Stand or sit erect. Breathing through the 
nostrils, inhale steadily, first filling the lower part of the 
lungs, which is accomplished by bringing into play the 
diaphragm, which descending exerts a gentle pressure 
on the abdominal organs, pushing forward the front 
walls of the abdomen. Then fill the middle part of the 
lungs, pushing out the lower ribs, breast-bone and 
chest. Then fill the higher portion of the lungs, pro- 
truding the upper chest, thus lifting the chest, includ- 
ing the upper six or seven pairs of ribs. In the final 
movement, the lower part of the abdomen will be 
slightly drawn in, which movement gives the lungs 
a support and also helps to fill the highest part of the 
lungs. 

At first reading it may appear that this breath con- 
sists of three distinct movements. This, however, is 
not the correct idea. The inhalation is continuous, the 
entire chest cavity from the lowered diaphragm to the 
highest point of the chest in the region of the collar- 
bone, being expanded with a uniform movement. Avoid 
a jerky series of inhalations, and strive to attain a 
steady continuous action. Practice will soon overcome 



YOGI BREATHING. 113 

the tendency to divide the inhalation into three move- 
ments, and will result in a uniform continuous breath. 
You will be able to complete the inhalation in a couple 
of seconds after a little practice. 

(2) Retain the breath a few seconds. 

(3) Exhale quite slowly, holding the chest in a 
firm position, and drawing the abdomen in a little and 
lifting it upward slowly as the air leaves the lungs. 
When the air is entirely exhaled, relax the chest and 
abdomen. A little practice will render this part of 
the exercise easy, and the movement once acquired will 
be afterwards performed almost automatically. 

It will be seen that by this method of breathing all 
parts of the respiratory apparatus is brought into ac- 
tion, and all parts of the lungs, including the most re- 
mote air cells, are exercised. The chest cavity is ex- 
panded in all directions. You will also notice that the 
Complete Breath is really a combination of Low, Mid 
and High Breaths, succeeding each other rapidly in the 
order given, in such a manner as to form one uniform, 
continuous, complete breath. 

You will find it quite a help to you if you will practice 
this breath before a large mirror, placing the hands 
lightly over the abdomen so that you may feel the 
movements. At the end of the inhalation, it is well to 
occasionally slightly elevate the shoulders, thus raising 
the collar-bone and allowing the air to pass freely into 
the small upper lobe of the right lung, which place is 
sometimes the breeding place of tuberculosis. 

At the beginning of practice, you may have more or 
less trouble in acquiring the Complete Breath, but a 
little practice will make perfect, and when you have 
once acquired it you will never willingly return to the 
old methods. 



CHAPTER XV. 

EFFECT OF CORRECT BREATHING. 

Scarcely too much can be said of the advantages 
attending the practice of the Complete Breath. And 
yet the student who has carefully read the foregoing 
pages should scarcely need to have pointed out to him 
such advantages. 

The practice of the Complete Breath will make any 
man or woman immune to Consumption and other pul- 
monary troubles, and will do away with all liability to 
contract "colds," as well as bronchial and similar weak- 
nesses. Consumption is due principally to lowered vi- 
tality attributable to an insufficient amount of air being 
inhaled. The impairment of vitality renders the sys- 
tem open to attacks from disease germs. Imperfect 
breathing allows a considerable part of the lungs to re- 
main inactive, and such portions offer an inviting field 
for bacilli, which invading the weakened tissue soon 
produce havoc. Good healthy lung tissue will resist 
the germs, and the only way to have good, healthy 
lung tissue is to use the lungs properly. 

Consumptives are nearly all narrow-chested. What 
does this mean ? Simply that these people were addict- 
ed to improper habits of breathing, and consequently 
their chests failed to develop and expand. The man 
who practices the Complete Breath will have a full, 
broad chest, and the narrow-chested man may develop 
his chest to normal proportions if he will but adopt this 
mode of breathing. Such people must develop their 

"4 



EFFECT OF CORRECT BREATH. 115 

chest cavities if they value their lives. Colds may 
often be prevented by practicing a little vigorous Com- 
plete Breathing whenever you feel that you are being 
unduly exposed. When chilled, breathe vigorously a 
few minutes, and you will feel a glow all over your 
body. Most colds can be cured by Complete Breathing 
and partial fasting for a day. 

The quality of the blood depends largely upor. its 
proper oxygenation in the lungs, and if it is under- 
oxygenated it becomes poor in quality and laden with 
all sorts of impurities, and the system suffers 
from lack of nourishment and often becomes actually 
poisoned by the waste products remaining uneliminated 
in the blood. As the entire body, every organ and 
every part, is dependent upon the blood for nourish- 
ment, impure blood must have a serious effect upon the 
entire system. The remedy is plain — practice the Yogi 
Complete Breath. 

The stomach and other organs of nutrition suffer 
much from improper breathing. Not only are they ill 
nourished by reason of the lack of oxygen, but as the 
food must absorb oxygen from the blood and become 
oxygenated before it can be digested and assimilated, 
it is readily seen how digestion and assimilation is im- 
paired by incorrect breathing. And whenever assimi- 
lation is not normal, the system receives less and less 
nourishment, the appetite fails, bodily vigor decreases, 
and energy diminishes, and the man withers and de- 
clines. All from the lack of proper breathing. 

Even the nervous system suffers from improper 
breathing, inasmuch as the brain, the spinal cord, the 
nerve centers, and the nerves themselves, when improp- 
erly nourished by means of the blood, become poor and 



u6 HATHA YOGA. 

inefficient instruments for generating, storing and 
transmitting the nerve currents. And improperly 
nourished they will become if sufficient oxygen is not 
absorbed through the lungs. There is another aspect 
of the case whereby the nerve currents themselves, or 
rather the force from which the nerve currents spring, 
becomes lessened from want of proper breathing, but 
this belongs to another phase of the subject which is 
treated of in other chapters of this book, and our pur- 
pose here is to direct your attention to the fact that 
the mechanism of the nervous system is rendered inef- 
ficient as an instrument for conveying nerve force, as 
the indirect result of a lack of proper breathing. 

In the practice of the Complete Breath, during in- 
halation, the diaphragm contracts and exerts a gentle 
pressure upon the liver, stomach and other organs, 
which in connection with the rhythm of the lungs acts 
as a gentle massage of these organs and stimulates 
their actions, and encourages normal functioning. Each 
inhalation aids in this internal exercise, and assists in 
causing a normal circulation to the organs of nutrition 
and elimination. In High or Mid Breathing the or- 
gans lose the benefit accruing from this internal mas- 
sage. 

The Western world is paying much attention to 
Physical Culture just now, which is a good thing. But 
in their enthusiasm they must not forget that the exer- 
cise of the external muscles is not everything. The in- 
ternal organs also need exercise, and Nature's plan for 
this exercise is proper breathing. The diaphragm is 
Nature's principal instrument for this internal exercise. 
Its motion vibrates the important organs of nutrition 
and elimination, and massages and kneads them at each 



EFFECT OF CORRECT BREATH. 117 

inhalation and exhalation, forcing blood into them, and 
then squeezing it out, and imparting a general tone to 
the organs. Any organ or part of the body which is 
not exercised gradually atrophies and refuses to func- 
tion properly, and lack of the internal exercise afford- 
ed by the diaphragmatic action leads to diseased organs. 
The Complete Breath gives the proper motion to the 
diaphragm, as well as exercising the middle and upper 
chest. It is indeed "complete" in its action. 

From the standpoint of Western physiology alone, 
without reference to the Oriental philosophies and sci- 
ence, this Yogi system of Complete Breathing is of 
vital importance to every man, woman and child who 
wishes to acquire health and keep it. Its very simplici- 
ty keeps thousands from seriously considering it, while 
they spend fortunes in seeking health through compli- 
cated and expensive "systems." Health knocks at 
their door and they answer not. Verily the stone 
which the builders reject is the real cornerstone of the 
Temple of Health. 



CHAPTER XVI. 

BREATHING EXERCISES. 

We give below three forms of breath, quite popular 
among the Yogis. The first is the well-known Yogi 
Cleansing Breath, to which is attributed much of the 
great lung endurance found among the Yogis. They 
usually finish up a breathing exercise with this Clean- 
sing Breath, and we have followed this plan in this 
book. We also give the Yogi Nerve Vitalizing Exer- 
cise, which has been handed down among them for 
ages, and which has never been improved on by West- 
ern teachers of Physical Culture, although some of 
them have "borrowed" it from teachers of Yogi. We 
also give the Yogi Vocal Breath, which accounts large- 
ly for the melodious, vibrant voices of the better class 
of the Oriental Yogis. We feel that if this book con- 
tained nothing more than these three exercises, it would 
be invaluable to the Western student. Take these ex- 
ercises as a gift from your Eastern brothers and put 
them into practice. 

THE YOGI CLEANSING BREATH. 

The Yogis have a favorite form of breathing which 
they practice when they feel the necessity of ventilating 
and cleansing the lungs. They conclude many of their 
other breathing exercises with this breath, and we have 
followed this practice in this book. This Cleansing 
Breathing ventilates and cleanses the lungs, stimulates 
the cells and gives a general tone to the respiratory 

ui 



BREATHING EXERCISES. 119 

organs, and is conducive to their general healthy condi- 
tion. Besides this effect, it is found to greatly refresh 
the entire system. Speakers, singers, etc., will find 
this breath especially restful, after having tired the res- 
piratory organs. 

( 1 ) Inhale a complete breath. 

(2) Retain the air a few seconds. 

(3) Pucker up the lips as if for a whistle (but do 
not swell out the cheeks), then exhale a little air 
through the opening, with considerable vigor. Then 
stop for a moment, retaining the air, and then exhale 
a little more air. Repeat until the air is completely ex- 
haled. Remember that considerable vigor is to be used 
in exhaling the air through the opening in the lips. 

This breath will be found quite refreshing when one 
is tired and generally "used up/ A trial will convince 
the student of its merits. This exercise should be 
practiced until it can be performed naturally and eas- 
ily, as it is used to finish up a number of other exer- 
cises given in this book, and it should be thoroughly 
understood. 

THE YOGI NERVE VITALIZING BREATH. 

This is an exercise well known to the Yogis, who 
consider it one of the strongest nerve stimulants anc* 
invigorants known to man. Its purpose is to stimu- 
late the Nervous System, develop nerve force, energy 
and vitality. This exercise brings a stimulating press- 
ure to bear on important nerve centers, which in turn 
stimulate and energize the -entire nervous system, and 
send an increased flow of nerve force to all parts of 
the body. 

(1) Stand erect. 



120 HATHA YOGA. 

(2) Inhale a Complete Breath, and retain same. 

(3) Extend the arms straight in front of you, let- 
ting them be somewhat limp and relaxed, with only 
sufficient nerve force to hold them out. 

(4) Slowly draw the hands back toward the shoul- 
ders, gradually contracting the muscles and putting 
force into them, so that when they reach the shoulders 
the fists will be so tightly clenched that a tremulous 
motion is felt. 

(5) Then, keeping the muscles tense, push the fists 
slowly out, and then draw them back rapidly (still 
tense) several times. 

(6) Exhale vigorously through the mouth. 

(7) Practice the Cleansing Breath. 

The efficiency of this exercise depends greatly upon 
the speed of the drawing back of the fists, and the ten- 
sion of the muscles, and, of course, upon the full lung*. 
This exercise must be tried to be appreciated. It is 
without equal as a "bracer," as our Western friends 
put it. 

THE YOGI VOCAL BREATH. 

The Yogis have a fonn of breathing to develop the 
voice. They are noted for their wonderful voices, 
which are strong, smooth and clear, and have a won- 
derful trumpet-like carrying power. They have prac- 
ticed this particular form of breathing exercise which 
has resulted in rendering their voices soft, beautiful 
and flexible, imparting to it that indescribable, peculiar 
floating quality, combined with great power. The ex- 
ercise given below will in time impart the above-men- 
tioned qualities, or the Yogi Voice, to the student who 
practices it faithfully. It is to be understood, of 



BREATHING EXERCISES. 121 

course, that this form of breath is to be used only as an 
occasional exercise, and not as a regular form of 
breathing. 

(1) Inhale a Complete Breath very slowly, but 
steadily, through the nostrils, taking as much time as 
possible in the inhalation. 

(2) Retain for a few seconds. 

(3) Expel the air vigorously in one great breath, 
through the wide opened mouth. 

(4) Rest the lungs by the Cleansing Breath. 
Without going deeply into the Yogi theories of 

sound-production in speaking and singing, we wish to 
say that experience has taught them that the timbre, 
qusufty and power of a voice depends not alone upon 
the vocal organs in the throat, but that the facial 
muscles, etc., have much to do with the matter. Some 
men with large chests produce but a poor tone, while 
others with comparatively small chests produce tones 
of amazing strength and quality. Here is an interest- 
ing experiment worth trying: Stand before a glass 
and pucker up your mouth and whistle, and note the 
shape of your mouth and the general expression of 
your face. Then sing or speak as you do naturally, 
and see the difference. Then start to whistle again for 
a few seconds, and then, without changing the position 
of your lips or face, sing a few notes and notice what 
a vibrant, resonant, clear and beautiful tone is pro- 
duced. 

The following are the seven favorite exercises of the 
Yogis for developing the lungs, muscles, ligaments, 
air cells, etc. They are quite simple but marvelously 
effective. Do not let the simplicity of these exercises 
make you lose interest, for they are the result of care- 



122 HATHA YOGA. 

ful experiments and practice on the part of the Yogis, 
and are the essence of numerous intricate and compli- 
cated exercises, the non-essential portions being elimi- 
nated and the essential features retained. 

(i) THE RETAINED BREATH. 

This is a very important exercise which tends to 
strengthen and develop the respiratory muscles as well 
as the lungs, and its frequent practice will also tend to 
expand the chest. The Yogis have found that an 
occasional holding of the breath, after the lungs have 
been filled with the Complete Breath, is very beneficial, 
not only to the respiratory organs but to the organs of 
nutrition, the nervous system and the blood itself. 
They have found that an occasional holding of the 
breath tends to purify the air which has remained in 
the lungs from former inhalations, and to more fully 
oxygenate the blood. They also know that the breath 
so retained gathers up all the waste matter, and when 
the breath is expelled it carries with it the effete mat- 
ter of the system, and cleanses the lungs just as a 
purgative does the bowels. The Yogis recommend this 
exercise for various disorders of the stomach, liver 
and blood, and also find that it frequently relieves bad 
breath, which often arises from poorly ventilated lungs. 
We recommend students to pay considerable attention 
to this exercise, as it has great merits. The following 
directions will give you a clear idea of the exercise : 

(i) Stand erect. 

(2) Inhale a Complete Breath. 

(3) Retain the air as long as you can comfortably. 

(4) Exhale vigorously through the open mouth. 

(5) Practice the Cleansing Breath. 



BREATHING EXERCISES. 123 

At first you will be able to retain the breath only a 
short time, but a little practice will also show a great 
improvement. Time yourself with a watch if you wish 
to note your progress. 

(2) LUNG CELL STIMULATION. 

This exercise is designed to stimulate the air cells in 
the lungs, but beginners must not overdo it, and in no 
case should it be indulged in too vigorously. Some 
may find a slight dizziness resulting from the first few 
trials, in which case let them walk around a little and 
discontinue the exercise for a while. 

(1) Stand erect, with hands at sides. 

(2) Breathe in very slowly and gradually. 

(3) While inhaling, gently tap the chest with the 
finger tips, constantly changing position. 

(4) When the lungs are filled, retain the breath 
and pat the chest with the palms of the hands. 

(5) Practice the Cleansing Breath. 

This exercise is very bracing and stimulating to the 
whole body, and is a well-known Yogi practice. Many 
of the air cells of the lungs become inactive by reason 
of incomplete breathing, and often become almost 
atrophied. One who has practiced imperfect breathing 
for years will find it not so easy to stimulate all these 
ill-used air cells into activity all at once by the Com- 
plete Breath, but this exercise will do much toward 
bringing about the desired result, and is worth study 
and practice. 

(3) RIB STRETCHING. 

We have explained that the ribs are fastened by 
cartilages, which admit of considerable expansion. In 
proper breathing, the ribs play an important part, and 



124 HATHA YOGA. 

it is well to occasionally give them a little special ex- 
ercise in order to preserve their elasticity. Standing 
or sitting in unnatural positions, to which many of the 
Western people are addicted, is apt to render the ribs 
more or less stiff and inelastic, and this exercise will 
do much to overcome same, 
(i) Stand erect. 

(2) Place the hands one on each side of the body, 
as high up under the armpits as convenient, the thumbs 
reaching toward the back, the palms on the side of the 
chest and fingers to the front over the breast. 

(3) Inhale a Complete Breath. 

(4) Retain the air for a short time. 

(5) Then gently squeeze the sides, at the same 
time slowly exhaling. 

(6) Practice the Cleansing Breath. 

Use moderation in this exercise and do not overdo it. 

(4) CHEST EXPANSION. 

The chest is quite apt to be contracted from bending 
over one's work. This exercise is very good for the 
purpose of restoring natural conditions and gaining 
chest expansion. 

(1) Stand erect. 

(2) Inhale a Complete Breath. 

(3) Retain the air. 

(4) Extend both arms forward and bring the two 
clenched fists together on a level with the shoulder. 

(5) Then swing back the fists vigorously until the 
arms stand out straight sideways from the shoulders. 

(6) Then bring back to Position 4, and swing to 
Position 5. Repeat several times. 



BREATHING EXERCISES. 12 $ 

(7) Exhale vigorously through the opened mouth. 

(8) Practice the Cleansing Breath. 

Use moderation and do not overdo this exercise. 

(5) WALKING EXERCISE. 

(1) Walk with head up, chin drawn slightly in, 
shoulders back, and with measured tread. 

(2) Inhale a Complete Breath, counting (mental- 
ly) 1, 2, 3, 4, 5, 6, 7, 8, one count to each step, making 
the inhalation extend over the eight counts. 

(3) Exhale slowly through the nostrils, counting 
as before — 1, 2, 3, 4, 5, 6, 7, 8 — one count to a step. 

(4) Rest between breaths, continuing walking and 
counting, 1, 2, 3, 4, 5, 6, 7, 8, one count to the step. 

(5) Repeat until you begin to feel tired. Then 
rest for a while, and resume at pleasure. Repeat sev- 
eral times a day. 

Some Yogis vary this exercise by retaining the 
breath during a 1, 2, 3, 4, count, and then exhale in an 
eight-step count. Practice whichever plan seems most 
agreeable to you. 

(6) MORNING EXERCISE. 

(1) Stand erect in a military attitude, head up, 
eyes front, shoulders back, knees stiff, hands at sides. 

(2) Raise body slowly on toes, inhaling a Complete 
Breath, steadily and slowly. 

(3) Retain the breath for a few seconds, maintain- 
ing the same position. 

(4) Slowly sink to the first position, at the same 
time slowly exhaling the air through the nostrils. 

(5) Practice Cleansing Breath. 

(6) Repeat several times, varying by using right 
leg alone, then left leg alone. 



126 HATHA YOGA. 

(7) STIMULATING CIRCULATION. 

(i) Stand erect. 

(2) Inhale a Complete Breath and retain. 

(3) Bend forward slightly and grasp a stick or 
cane steadily and firmly, and gradually exerting your 
entire strength upon the grasp. 

(4) Relax the grasp, return to first position, and 
slowly exhale. 

(5) Repeat several times. 

(6) Finish with the Cleansing Breath. 

This exercise may be performed without the use of 
a stick or cane, by grasping an imaginary cane, using 
the will to exert the pressure. The exercise is a favor- 
ite Yogi plan of stimulating the circulation by driving 
the arterial blood to the extremities, and drawing back 
the venous blood to the heart and lungs that it may 
take up the oxygen which has been inhaled with the 
air. In cases of poor circulation there is not enough 
blood in the lungs to absorb the increased amount of 
oxygen inhaled, and the system does not get the full 
benefit of the improved breathing. In such cases, par- 
ticularly, it is well to practice this exercise, occasion- 
ally with the regular Complete Breathing exercise. 



CHAPTER XVII. 

NOSTRIL-BREATHING VS. MOUTH-BREATHING. 

Okie of the first lessons in the Yogi Science ot 
Breath, is to learn how to breathe through the nostrils, 
and to overcome the common practice of mouth- 
breathing. 

The breathing mechanism of man is so constructed 
that he may breathe either through the mouth or nasal 
tubes, but it is a matter of vital importance to him 
which method he follows, as one brings health and 
strength and the other disease and weakness. 

It should not be necessary to state to the student 
that the proper method of breathing is to take the breath 
through the nostrils, but alas ! the ignorance among civ- 
ilized people regarding this simple matter is astounding. 
We find people in all walks of life habitually breathing 
through their mouths, and allowing their children to 
follow their horrible and disgusting example. 

Many of the diseases to which civilized man is sub- 
ject are undoubtedly caused by this common habit of 
mouth-breathing. Children permitted to breathe in 
this way grow up with impaired vitality and weakened 
constitutions, and in manhood and womanhood break 
down and become chronic invalids. The mother of 
the savage race does better, being evidently guided by 
her intuition. She seems to instinctively recognize that 
the nostrils are the proper channels for the conveyal of 
air to the lungs, and she trains her infant tc close its 
little lips and breathe through the nose. She tips its 

lay 



128 HATHA YOGA. 

head forward when it is asleep, which attitude closes 
the lips and makes nostril-breathing imperative. If 
our civilized mothers were to adopt the same plan, it 
would work a great good for the race. 

Many contagious diseases are contracted by the dis- 
gusting habit of mouth-breathing, and many cases of 
cold and catarrhal affections are also attributable to the 
same cause. Many persons who, for the sake of ap- 
pearances, keep their mouth closed during the day, 
persist in mouth-breathing at night and often contract 
disease in this way. Carefully conducted scientific ex- 
periments have shown that soldiers and sailors who 
sleep with their mouths open are much more liable to 
contract contagious diseases than those who breathe 
properly through the nostrils. An instance is related 
in which small-pox became epidemic on a man-of-war 
in foreign parts, and every death which resulted was 
that of some sailor or marine who was a mouth-breath- 
er, not a single nostril-breather succumbing. 

The organs of respiration have their only protective 
apparatus, filter, or dust-catcher, in the nostrils. When 
the breath is taken through the mouth, there is nothing 
from mouth to lungs to strain the air, or to catch the 
dust and other foreign matter in the air. From mouth 
to lungs the dirt or impure substance has a clear track, 
and the entire respiratory system is unprotected. And, 
moreover, such incorrect breathing admits cold air to 
the organs, thereby injuring them. Inflammation of 
the respiratory organs often results from the inhalation 
of cold air through the mouth. The man who breathes 
through the mouth at night, always awakens with a 
parched feeling in the mouth and a dryness in the 



NOSTRIL BREATHING. 129 

throat. He is violating one of nature's laws, and is 
sowing the seeds of disease. 

Once more, remember that the mouth affords no pro- 
tection to the respiratory organs, and cold air, dust and 
impurities and germs readily enter by that door. On 
the other hand, the nostrils and nasal passages show 
evidence of the careful design of nature in this respect. 
The nostrils are two narrow, tortuous channels, con- 
taining numerous bristly hairs which serve the purpose 
of a filter or sieve to strain the air of its impurities, etc., 
which are expelled when the breath is exhaled. Not 
only do the nostrils serve this important purpose, but 
they also perform an important functton in warming 
the air inhaled. The long narrow winding nostrils 
are filled with warm mucous membrane, which coming 
in contact with the inhaled air warms it so that it can 
do no damage to the delicate organs of the throat, or to 
the lungs. 

No animal, excepting man, sleeps with the mouth 
open or breathes through the mouth, and in fact it is 
believed that it is only civilized man who so perverts 
nature's functions, as the savage and barbarian races 
almost invariably breathe correctly. It is probable 
that this unnatural habit among civilized men has been 
acquired through unnatural methods of living, enervat- 
ing luxuries and excessive warmth. 

The refining, filtering and straining apparatus of the 
nostrils renders the air fit to reach the delicate organs 
of the throat and the lungs, and the air is not fit to so 
reach these organs until it has passed through nature's 
refining process. The impurities which are stopped 
and retained by the sieves and mucous membrane of 
the nostrils, are thrown out again by the expelled 



i3o HATHA YOGA. 

breath, in exhalation, and in case they have accumulated 
too rapidly or have managed to escape through the 
sieves and have penetrated forbidden regions, nature 
protects us by producing a sneeze which violently ejects 
the intruder. 

The air, when it enters the lungs is as different from 
the outside air, as is distilled water different from the 
water of the cistern. The intricate purifying organiza- 
tion of the nostrils, arresting and holding the impure 
particles in the air, is as important as is the action of 
the mouth in stopping cherry stones and fish bones and 
preventing them from being carried on to the stomach. 
Man should no more breathe through his mouth than 
he would attempt to take food through his nose. 

Another feature of mouth-breathing is that the nasal 
passages, being thus comparatively unused, consequent- 
ly fail to keep themselves clean and clear, and become 
clogged up and unclean, and are apt to contract local 
diseases. Like abandoned roads that soon become 
filled with weeds and rubbish, unused nostrils become 
filled with impurities and foul matter. 

One who habitually breathes through the nostrils is 
not likely to be troubled with clogged or stuffy nostrils, 
but for the benefit of those who have been more or less 
addicted to the unnatural mouth-breathing, and who 
wish to acquire the natural and rational method, it 
may perhaps be well to add a few words regarding the 
way to keep their nostrils clean and free from impuri- 
ties. 

A favorite Oriental method is to snuff a little water 
up the nostrils allowing it to run down the passage into 
the throat, from thence it may be ejected through the 
mouth. Some Hindu Yogis immerse the face in a 



NOSTRIL BREATHING. 131V 

bowl of water, but this latter method requires consider- 
able practice, and the first mentioned method is equally 
efficacious, and much more easily performed. 

Another good plan is to open the window and 
breathe freely, closing one nostril with the finger or 
thumb, sniffing up the air through the open nostril. 
Then repeat the process on the other nostril. Repeat 
several times, changing nostrils. This method will 
usually clear the nostrils of obstructions. 

We urge upon the student the necessity of acquiring 
this method of breathing if he has it not, and caution 
him against dismissing this phase of the subject as un- 
important. 



CHAPTER XVIII. 

•THE LITTLE LIVES OF THE BODY. 

Hatha Yoga teaches that the physical body is built up 
of cells, each cell containing within it a miniature "life" 
which controls its action. These "lives" are really 
bits of intelligent mind of a certain degree of develop- 
ment, which enable the cells to do their work properly. 
These bits of intelligence are, of course, subordinate to 
the control of the central mind of man, and readily 
obey orders given from headquarters, consciously or 
unconsciously. These cell intelligences manifest a per- 
fect adaption for their particular work. The selective 
action of the cells, extracting from the blood the nour- 
ishment required, and rejecting that which is not need- 
ed is an instance of this intelligence. The process of 
digestion, assimilation, etc., shows the intelligence of 
the cells, either separately or collectively, in groups. 
The healing of wounds, the rush of the cells to the 
points where they are most needed, and hundreds of 
other examples known to the investigators, all mean to 
the Yogi student examples of the "life" within each 
atom. Each atom is to the Yogi a living thing, lead- 
ing its own independent life. These atoms combine 
into groups for some end, and the groups manifest a 
group-intelligence, so long as it remains a group ; these 
groups again combining in turn, and forming bodies of 
a more complex nature, which serve as vehicles for 
higher forms of consciousness. 

When death comes to the physical body, the cells 

i 3 » 



LITTLE LIVES. 133 

separate and scatter and that which we call decay sets 
in. The force which has held the cells together is 
withdrawn, and they become free to go their own way 
and to form new combinations. Some go into the body 
of the plants in the vicinity, and eventually find them- 
selves in the body of an animal ; others remain in the 
organism of the plant ; others remain in the ground for 
a time, but the life of the atom means incessant and 
constant change. As a leading writer has said: 
"Death is but an aspect of life, and the destruction of 
one material form is but a prelude to the building up 
of another/' We will give our students a brief idea of 
the nature and work of this cell-life — the life of these 
little lives of the body. 

The cells of the body have three principles: (1) 
Matter, which they obtain from the food; (2) Prana, 
or vital force, which enables them to manifest action, 
and which is obtained from the food we eat ; the water 
we drink and the air we breathe; (3) Intelligence, or 
"mind-stuff," which is obtained from the Universal 
Mind. We will first take up the material side of cell- 
life. 

As we have said, every living body is a collection of 
minute cells. This is, of course, true of every part of 
the body, from the hard bone to the softest tissue — 
from the enamel of the tooth to the most delicate part 
of the mucous membrane. These cells have different 
shapes, which are regulated by the requirements of its 
particular office, or work. Each cell is, to all intents 
and purposes, an individual, separate and more or less 
independent, although subject to the control of cell- 
group mind ; large group commands ; and, finally to the 
central mind of the man, the controlling work, or at 



134 HATHA YOGA. 

least the greater part of it, coming within the control 
of the Instinctive Mind. 

These cells are constantly at work, performing all 
the duties of the body, each having its own particular 
work to do — and doing it to the best of its ability. 
Some of the cells belong to the "reserves'' and are 
kept under "waiting orders" ready for some sudden 
demand of duty. Others belong to the army of active 
workers of the cell-community and manufacture the 
secretions and fluids needed in the varied work of the 
system. Some of the cells are stationary — others re- 
main so until needed, when they manifest motion — 
others are constantly on the move, some making regular 
trips and some being rovers. Of these moving cells 
some perform the work of carriers, some move from 
place to place doing odd jobs, and others do scavenger 
work, and still another class belong to the police force, 
or army, of the cell-community. Cell-life in the body 
may be compared to a large colony, operated on a co- 
operative plan, each cell having its own work to do 
for the common good, each working for all, and all 
working for the common welfare. The cells of the 
nervous system carry messages from one part of the 
body to the brain and from the brain to another part 
of the body, being living telegraph wires, as the nerves 
are composed of minute cells in close contact with each 
other, having small projections which are in contact 
with similar projections from other cells, so that they 
are practically holding hands and forming a chain, 
along which passes the Prana. 

Of the carriers, moving workers, policemen, soldiers, 
etc., of the cell-community there are millions upon mil- 
lions in each human body, it being estimated that there 



LITTLE LIVES. 135 

are in one cubic inch of blood at least 75,000,000,000 
(seventy-five thousand million) of the red-blood cells 
alone, not to speak of the other cells. The community 
is a large one. 

The red-blood cells, which are the common carriers 
of the body, float in the arteries and veins, taking up a 
load of oxygen from the lungs and carrying it to the 
various tissues of the body, giving life and strength 
to the parts. On the return journey through the veins 
they carry with them the waste products of the system, 
which are then thrown off by the lungs, etc. Like a 
merchant vessel these cells carry a cargo on their out- 
going trip and bring a second cargo on their return 
trip. Other cells force their way through the walls 
of the arteries and veins and through the tissues on 
their errand of repair work, etc., upon which they have 
been sent. 

Besides the red-blood cells, or carriers, there are 
several other kinds of cells in the blood. Among the 
most interesting of these are the policemen and sol- 
diers of the cell-community. The work of these cells 
is to protect the system from germs, bacteria, etc., which 
might cause trouble or disease. When one of these 
policemen comes in contact with an intruding germ 
the police cell enmeshes it and then proceeds to devour 
it, if it be not too large — if it be too large for him to 
get away with he summons other cells to his assistance, 
when the combined force gather around the enemy 
and carry it to some point of the body where it may 
be thrown out. Boils, pimples, etc., are instances of 
the throwing out of some intruding enemy or enemies 
by these policemen of the system. 

There is much work for the red-blood cells to do. 



136 HATHA YOGA. 

They carry the oxygen to the parts of the body ; they 
push along the nourishment obtained from the food to 
the parts of the body where it is needed to build up 
and repair; they extract from the nourishment just the 
elements needed to manufacture gastric juice, saliva, 
pancreatic juices, bile, milk, etc., etc., and then com- 
bine them in the proper proportions for use. They do 
a thousand and one things and are busy continuously 
like a lot of ants in and around an anthill. The 
Oriental teachers have long known and taught of the 
existence and work of these "little lives," but it has 
remained for Western science to dig into the subject 
in such a way as to bring to light the details of their 
work. 

Cells are being born and cells are dying every mo- 
ment of our existence. Cells reproduce themselves by 
enlarging and subdividing, the original cell swelling 
until it finally forms two parts with a small connecting 
"waist"; then the connection parts and there are two 
independent cells instead of one. The new cell in turn 
divides itself up, and so on. 

Cells enable the body to carry on its work of con- 
tinual regeneration. Every part of the human body is 
undergoing a constant change and tissues are being 
continually renewed. Our skin, bones, hair, muscles, 
etc., are constantly being repaired and "made over." It 
takes about four months to replace our finger nails — 
about four weeks to replace our skin. Every part of 
our bodies is being worn out and renewed and re- 
paired constantly. And these little workmen — the cells 
— are the agency performing this wonderful task. Mil- 
lions of these little workers are ever moving along or 
working in a fixed position in all parts of our bodies, 



LITTLE LIVES. 137 

renewing the wornout tissues and replacing them 
with new material and throwing out of the system the 
wornout and injurious particles of matter. 

In the lower animals Nature allows the Instinctive 
Mind a fuller scope and a larger field, and as life as- 
cends in the scale, developing the reasoning faculties, 
the Instinctive Mind seems to narrow its field. For 
instance, crabs and members of the spider family are 
able to grow new feeders, legs, claws, etc. Snails are 
able to grow even parts of the head, including eyes 
which have been destroyed ; some fishes are able to re- 
grow tails. Salamanders and lizards are able to grow 
new tails, including bones, muscle and parts of the 
spinal column. The very lowest forms of animal life 
have practically an unlimited power of restoring lost 
parts and can practically make themselves entirely 
over, provided there is left the smallest part of them 
to build upon. The higher form of animals have lost 
much of this recuperative power and man has lost more 
than any of them owing to his mode of living. Some 
of the more advanced of the Hatha Yogis, however, 
have performed some wonderful results along these 
lines, and any one, with patient practice, may obtain 
such control of the Instinctive Mind and the cells under 
its control that he may obtain wonderful recuperative 
results in the direction of renewing diseased parts 
and weakened portions of the body. 

But even ordinary man still possesses a wonderful 
degree of recuperative power, which is constantly being 
manifested, although the average man pays no attention 
to it. Let us take the healing of a wound for example. 
Let us see how it is performed. It is well worth your 
consideration and study. It is so common that we are 



138 HATHA YOGA. 

apt to overlook it, and yet so wonderful as to cause the 
student to realize the greatness of the intelligence dis- 
played and called into force in the work. 

Let us suppose that a human body is wounded — that 
is, cut or torn by some outside agency. The tissues, 
lymphatic and blood vessels, glands, muscles, nerves, 
and sometimes even the bone, is severed, and the con- 
tinuity interrupted. The wound bleeds, gapes and 
causes pain. The nerves carry the message to the brain, 
calling loudly for immediate help, and the Instinctive 
Mind sends messages here and there in the body, call- 
ing out a sufficient force of repair workmen, who are 
hurried to the scene of danger. In the meantime the 
blood pouring from the injured blood vessels washes 
away, or at least tries to wash away, the foreign sub- 
stances that have entered the organism, such as dirt, 
bacteria, etc., which would act as poisons if allowed 
to remain. The blood, coming in contact with the out- 
side air, coagulates and forms a sticky sort of substance, 
somewhat resembling glue, and forms the beginning of 
the coming crust or scab. The millions of blood cells 
whose duty it is to do the repair work arrive on the 
scene on the "double-quick" and at once begin to again 
connect the tissues, displaying the most wonderful intel- 
ligence and activity in their work. The cells of the tis- 
sues, nerves, blood vessels, on both sides of the wound, 
begin to increase and multiply, bringing into being mil- 
lions of new cells, which, advancing from both sides, 
finally meet in the center of the wound. This forming of 
new cells bears all the appearance of a disorderly, pur- 
poseless effort, but in a short time the hand of the 
commanding intelligence and of its subordinate centers 
of influence begins to show itself. The new cells &i 



LITTLE LIVES. 139 

the blood vessels connect with the same kind of cells on 
the opposite side of the wound, forming new tubes 
through which the blood may flow. The cells of what 
is known as the "connective tissue" unite with others 
of their kind and draw together the wound. New 
nerve cells form on each of the severed ends, and, send- 
ing out filaments, gradually repair the broken wires, 
until at last the message passes again without inter- 
ruption. After all this "inside" work is completed 
and blood vessel, nerve and connective tissue are fully 
repaired, the cells of the skin start in to finish the 
task, and new epidermis cells spring into existence and 
new skin is formed over the wound, which has healed 
by that time. All orderly, showing discipline and in- 
telligence, The healing of a wound — apparently so 
simple — brings the careful observer face to face with 
the Intelligence which pervades all of Nature — lets 
him see Creation in active operation. Nature is ever 
willing to draw aside the veil and allow us to peep a 
little into the sacred chamber beyond; but we poor 
ignorant creatures heed not her invitation, but pass by 
unheeding and waste our mind force on silly things 
and hurtful pursuits. 

So much for the work of the cell. The cell-mind 
is supplied from the Universal Mind — the great store- 
house of "mind-stuff" — and is kept in touch and di- 
rected by the mind of the cell-centers, which are in 
turn controlled by higher centers, until the central In- 
stinctive Mind is reached. But the cell-mind is not 
able to express itself without both of two other princi- 
ples — matter and prana. It needs the fresh material 
supplied by the well-digested food, in order to make 
for itself a medium of expression. It also needs a 



140 HATHA YOGA. 

supply of prana, or vital force, in order to move 
and have action. The triune principle of Life — mind, 
matter and force — is necessary in the cell as in the 
man. Mind needs force or energy (prana) in order 
to manifest itself in action through matter. As in 
great things so in small — as above so below. 

In our previous chapters we have spoken of the 
digestion and of the importance of giving the blood a 
goodly supply of nourishing, well-digested food, in 
order that it might properly perform its work of re- 
pairing and building up the parts of the body. In this 
chapter we have shown you how the cells use the ma- 
terial in order to do the building — how they use the 
material to build up themselves, and then how they 
build themselves in the body. Remember, the cells, 
which are used as building bricks, surround themselves 
with the material obtained from the food, making them- 
selves bodies, as it were; then take up a supply of 
prana or vital energy and are then carried or pushed 
to where they are needed, where they build them- 
selves, and are built up into new tissue, bone, muscle, 
etc. Without proper material with which to form them- 
selves bodies these cells cannot carry out their mission ; 
in fact, cannot exist. Persons who have allowed them- 
selves to "run down" and who are suffering from 
imperfect nutrition have not nearly the normal amount 
of blood-cells and are consequently unable to have 
the work of the system properly carried on. The cells 
must have material with which to make bodies, and 
there is only one way in which they can receive this 
material — by means of nourishment in the food. And 
unless there is sufficient prana in the system these cells 
cannot manifest sufficient energy to do their work and 



LITTLE LIVES. 141 

!ack of vitality is manifested throughout the whole 
system. 

Sometimes the Instinctive Mind is so badgered and 
brow-beaten by the Intellect of Man that it takes on 
the absurd notions and fears of the latter and fails to 
perform its accustomed work properly, and the cells 
are not properly generaled. In such cases, when the 
Intellect once grasps the true idea, it seeks to repair 
its past mistakes and begins to reassure the Instinctive 
Mind that it understands its duties thoroughly and 
will be allowed to govern its own kingdom hereafter, 
and this is followed up with words of encouragement 
and praise and confidence until the Instinctive Mind 
recovers its equilibrium and again manages its own 
household. Sometimes the Instinctive Mind has been 
so influenced by the previous adverse notions of its 
owner, or by those of outsiders, that it is so confused 
that it takes it a long time to recover its normal poise 
and control. And in such cases it often seems that 
some of the subordinate cell-centers have practically 
rebelled and refuse to again submit to dictation from 
headquarters. In both of these cases the determined 
commands of the will are needed to bring about peace 
and order and proper work in all parts of the body. 
Remember that there is some form of Intelligence in 
every organ and part and a good strong command 
from the Will will generally bring about an improve- 
ment in abnormal conditions. 



CHAPTER XIX. 

THE CONTROL OF THE INVOLUNTARY SYSTEM. 

In the preceding chapter of this book we have ex- 
plained to you that the human body is made of millions 
of tiny cells, each endowed with sufficient matter to 
enable it to do its work — with sufficient Prana to give 
it the energy it requires — with sufficient "mind-stuff" 
to give it the degree of intelligence with which to 
direct its work. Each cell belongs to a cell group or 
family, and the intelligence of the cell is in close rap- 
port with the intelligence of every other cell in the 
group or family, the combined intelligence of the cell- 
group resulting in a group-mind. These groups in 
turn are each a part of some other larger group of 
groups, and so on until the whole forms a great re- 
public of cell-mind under the direction and control of 
the Instinctive Mind. The control of these great 
groups is one of the duties of the Instinctive Mind, and 
it usually does its work well, unless interfered with 
by the Intellect, which sometimes sends it fearthoughts, 
and in this and other ways demoralizes the Instinctive 
Mind. Its work is also sometimes retarded by the In- 
tellect insisting that it take up foreign and strange 
habits of regulating the physical body through the cell 
intelligence. For instance, in the case of constipation, 
the Intellect being busy with other work, will not allow 
the body to respond to the calls of the Instinctive Mind, 
acting in response to a demand from the cells of the 
Colon — nor does it pay attention to the demands for 

■4* 



INVOLUNTARY CONTROL. 143 

water — and the consequence is that the Instinctive 
Mind is unable to execute the proper orders, and both 
it and certain of the cell-groups become demoralized and 
scarcely know what to do — bad habits springing up 
and replacing the natural habit. Sometimes something 
akin to a rebellion springs up in some of the cell- 
groups, resulting no doubt from some interruption in 
the natural course of their government, the introduc- 
tion of strange customs causing a confusion. At times 
it seems that some of the smaller groups (and even 
some of the larger on certain occasions) go on "a 
strike," rebelling against unaccustomed and improper 
work forced upon them — working overtime — and simi- 
lar causes, such as a lack of proper nourishment. These 
little cells often act just as would men under the same 
circumstances — the analogy is often startling to the 
observer and investigator. These rebellions, or strikes, 
seem to spread if matters are not arranged, and even 
when matters are patched up the cells seem to return 
to their work in a sullen manner, and instead of doing 
the best they know how they will do as little as possi- 
ble, and just when they feel like it. A restoration of 
normal conditions, resulting from increased nutrition, 
proper attention, etc., will gradually bring about a re- 
turn to normal conditions, but matters may be ex- 
pedited by giving the cell-groups direct orders from 
the Will. It is astonishing how soon order and disci- 
pline may be restored in this manner. The higher 
Yogis have a wonderful control over the involuntary 
system and can act directly upon nearly every cell in 
their body. And even some of the so-called Yogis of 
the cities of India — those little more than mountebanks, 
who exhibit their performances for so many coppers 



144 HATHA YOGA. 

from each wandering traveler — are able to give inter- 
esting exhibitions of this control, some of the exhibi- 
tions, however, being disgusting to persons of fine 
sensibilities and painful to the real Yogis, who mourn 
to see a noble science prostituted in this way. 

The trained will is able to act directly upon these 
cells and groups by a simple process of direct con- 
centration, but this plan requires much training on 
the part of the student. There are other plans whereby 
the will is called into operation by the student repeating 
certain words in order to focus his Will. The auto- 
suggestions and affirmations of the Western world act 
in this way. The words focus the attention and Will 
upon the center of the trouble and gradually order is 
restored among the striking cells, a supply of Prana 
also being projected to the seat of the trouble, thus 
giving the cells additional energy. At the same time 
the circulation to the affected region is increased, there- 
by giving the cells more nourishment and building ma- 
terial. 

One of the simplest plans of reaching the seat of 
trouble and giving a vigorous order to the cells is the 
one taught by the Hatha Yogis to their students, to 
be used by them until they are able to use the concen- 
trated Will without any aids. The plan is simply to 
"talk up" to the rebellious organ or part, giving it 
orders just as one would a group of school boys or a 
squad of recruits in the army. Give the order posi- 
tively and firmly, telling the organ just what you wish 
it to perform, repeating the command sharply several 
times. A tapping or mild slapping of the part, or the 
part of the body over the affected part, will act to 
attract the attention of the cell-group just as does the 



INVOLUNTARY CONTROL. 145 

tapping of a man on the shoulder cause him to stop, 
turn around and listen to what you have to say. Now, 
please do not suppose that we are trying to tell you 
that the cells have ears and understand the words of 
the particular language you may be using. What 
really happens is that the sharply spoken words help 
you to form the mental image expressed by the words, 
and this meaning goes right to the spot, over the chan- 
nels of the sympathetic nervous system operated by 
the Instinctive Mind, and is readily understood by the 
cell-groups and even by the individual cells. As we 
have already said, an additional supply of Prana and 
the increased supply of blood also go to the affected 
region, being directed there by the concentrated atten- 
tion of the person sending the command. The com- 
mands of a healer may be given in the same way, the 
Instinctive Mind of the patient taking up the com- 
mand and forwarding it to the scene of the cell rebel- 
lion. This may seem almost childish to many of our 
students, but there are good scientific reasons behind 
it, and the Yogis consider it the simplest plan whereby 
mental commands may reach the cells. So do not dis- 
card it as worthless until you have tried it awhile. It 
has stood the test of centuries, and nothing better has 
been found to do the work. 

If you wish to try this plan upon some portion of 
your body, or the body of some one else which is not 
functioning properly, gently slap the part with the flat 
palm of the hand, saying to it sharply (for instance) : 
"Here, Liver you must do your work better — you are 
too sluggish to suit me — I expect you to do better 
from now on — get to work — get to work, I say, and 
stop this foolishness." These exact words are not 



146 HATHA YOGA. 

necessary; use any words which may come to you, so 
long as they convey a sharp positive command that 
the organ shall do its work. The heart's action may 
be improved in the same way, but one must proceed 
in a far more gentle manner, as the cell-group of the 
heart is possessed of a much higher degree of intelli- 
gence than that of the liver, for instance, and must 
be approached in a more respectful manner. Gently 
remind the heart that you expect it to do its work in a 
better manner, but speak to it politely and do not 
attempt to "bulldoze" it as you would the liver. The 
heart cell-group is the most intelligent of the groups 
controlling any of the organs — the liver group is the 
most stupid and less intelligent, being of a decidedly 
mulish disposition, whereas the heart is like a thorough- 
bred horse, intelligent and alert. If your liver is re- 
bellious you must go for it vigorously, remembering its 
mulish propensities. The stomach is fairly intelligent, 
although not as much so as the heart. The Colon is 
quite obedient, although patient and long suffering. 
One may give the Colon commands to evacuate its 
contents at a certain time every morning (naming the 
hour), and if you will trust it sufficiently to go to the 
stool at that particular hour — keep your engagement, 
in fact — you will find that the Colon will in a short 
time do as you wish it to. But remember that the 
poor Colon has been greatly abused and it may take 
a little time to regain its confidence. Irregular men- 
struation may be regulated, and normal habits acquired, 
in a few months by marking the proper date on the 
calendar and then each day giving oneself a gentle 
treatment along the lines above mentioned, telling the 
cell-groups controlling the function that it is now so 



INVOLUNTARY CONTROL. 147 

many days before the expected time and that you wish 
them to get ready and do their work, so that when the 
time arrives everything will be normal. As you near 
the time, call the group's attention that the time is 
growing shorter and that it must attend to its busi- 
ness. Do not give the commands in a trifling man- 
ner but as if you really meant them — and you must 
mean them — and they will be obeyed. We have seen 
many cases of irregular menstruation relieved in this 
way in from one to three months. This may sound 
ridiculous to you, but all we can say is to try it for 
yourself. We have not space to point out the method 
to be employed for each complaint, but you will read- 
ily see just what organ or group controls the seat of 
the trouble from what we have said in other chapters, 
and then give it its orders. If you do not know what 
organ is causing the trouble, you at least know the 
region of the disturbance and may direct your com- 
mands to that part of the body. It is not necessary 
for you to know the name of the organ — just direct 
your commands to the spot and say to it : "Here You, 
etc." This book is not intended as a treatise upon the 
cure of disease, its object being to point out the road 
to health by preventing disease, but these little hints at 
restoring normal functioning to organs which have 
been misbehaving may help you somewhat. 

You will be surprised at the measure of control which 
you may gain over your body by following the above 
method and variations of the same. You will be able 
to relieve your headaches by directing the blood to flow 
downward; you will be able to warm your cold fee* 
by ordering the blood to flow to them in increased qua*/*- 
tities, the Prana, of course, going along also ; you may 



148 HATHA YOGA. 

equalize the circulation, thus stimulating the entire 
body; you may relieve tired portions of the body. h\ 
fact, there is no end of the things you may do along 
this line if you have but the patience to try. If you 
do not know just what commands to give you may say 
to the part, "Here you, get better — I want this pain 
to leave — I want you to do better," or something 
similar. But all this requires practice and patience, 
of course. There is no royal road to its accomplish- 
ment. 



CHAPTER XX. 

PRANIC ENERGY. 

The student will notice, as he reads the chapters 
of this book, that there is an esoteric and an exoteric 
side of Hatha Yoga. By "esoteric" we mean "de- 
signed for only the specially initiated; private" (Web- 
ster's Dictionary), and by "exoteric" we mean "ex- 
ternal; public — opp. to esoteric" (Webster's Diction- 
ary). The exoteric or public side of the subject con- 
sists in the theory of the obtaining of nourishment 
from the food — the irrigating and eliminating prop- 
erties of water — the advantage of the rays of the sun 
in prompting growth and health — the benefit of exer- 
cise — the advantage of proper breathing — the benefit 
to be derived from fresh air, etc., etc. These theories 
are well known to the Western world, as well as to 
the Eastern ; to the non-occultist as well as the occult- 
ist, and both recognize their truth and the benefits to 
be obtained by putting them into practice. But there 
is another side, quite familiar to the Orientals and to 
occultists generally, but unfamiliar to the Western 
world and not generally known among those who pay 
no attention to occult studies. This esoteric phase of 
the subject revolves around the subject of what the 
Orientals know as Prana. The latter, and all occult- 
ists, know that man obtains Prana as well as nourish- 
ment from his food — Prana as well as a cleansing 
effect from the water he drinks — Prana properly dis- 
tributed as well as mere muscular development in phy- 

149 



150 HATHA YOGA. 

sical exercise — Prana as well as heat from the rays of 
the sun — Prana as well as oxygen from the air he 
breathes— and so on. This subject of Prana is inter- 
woven with the entire Hatha Yoga Philosophy, and 
must be seriously considered by its students. This 
being the case, we must consider the question, "What 
is Prana?" 

We have explained the nature and uses of Prana in 
our little book, "The Science of Breath," and also in 
our "Yogi Philosophy and Oriental Occultism," more 
generally known as "The Yogi Lessons" (1904). And 
we dislike to fill the pages of this book with what may 
seem to be a repetition of that which has appeared in 
our other books. But in this instance, and a few others, 
we must reprint what we have already said, for many 
people who read this book may not have seen our other 
publications, and to omit any mention of "Prana" would 
be unfair. And, then, a work on Hatha Yoga without 
a description of Prana would be absurd. We will not 
take up much space in our description and will try to 
give only the gist of the subject. 

Occultists in all ages and lands have always taught, 
usually secretly to a few followers, that there was to be 
found in the air, in water, in the food, in the sunlight, 
everywhere, a substance or principle from which all 
activity, energy, power and vitality was derived. They 
differed in their term and names for this force, as 
well as in the details of their theories, but the main 
principle is to be found in all occult teachings and 
philosophies, and has for centuries past been found 
among the teachings and practices of the Oriental 
Yogis. We have preferred to designate this vital prin- 
ciple by the name by which it is known among the 



PRANIC ENERGY. 151 

Hindu teachers and students — gurus and chelas — and 
have used for this purpose the Sanscrit word "Prana," 
meaning "Absolute Energy." 

Occult authorities teach that the principle which 
the Hindus term "Prana" is the universal principle of 
energy or force, and that all energy or force is derived 
from that principle, or, rather, is a particular form of 
manifestation of that principle. These theories do not 
concern us in the consideration of the subject matter 
of this work, and we will therefore confine ourselves 
to an understanding of prana as the principle of energy 
exhibited in all living things, which distinguishes them 
from a lifeless thing. We may consider it as the active 
principle of life — Vital Force, if you please. It is 
found in all forms of life, from the amceba to man — 
from the most elementary form of plant life to the 
highest form of animal life. Prana is all pervading. 
It is found in all things having life and as the occult 
philosophy teaches that life is in all things — in every 
atom — the apparent lifelessness of some things being 
only a lesser degree of manifestation, we may under- 
stand their teachings that prana is everywhere, in 
everything. Prana must not be confounded with the 
Ego — that bit of Divine Spirit in every soul, around 
which clusters matter and energy. Prana is merely 
a form of energy used by the Ego in its material mani- 
festation. When the Ego leaves the body, the prana, 
being no longer under its control, responds only to the 
orders of the individual atoms, or groups of atoms, 
forming the body, and as the body disintegrates and is 
resolved to its original elements, each atom takes with 
it sufficient prana to enable it to form new combinations, 
the unused prana returning to the great universal store- 



152 HATHA YOGA. 

house from which it came. With the Ego in control, 
cohesion exists and the atoms are held together by 
the Will of the Ego. 

Prana is the name by which we designate a uni- 
versal principle, which principle is the essence of all 
motion, force or energy, whether manifested in gravi- 
tation, electricity, the revolution of the planets, and 
all forms of life, from the highest to the lowest. It 
may be called the soul of Force and Energy in all 
their forms, and that principle which, operating in a 
certain way, causes that form of activity which accom- 
panies Life. 

This great principle is in all forms of matter, and 
yet it is not matter. It is in the air, but it is not the 
air nor one of its chemical constituents. It is in the 
food we eat, and yet it is not the same as the nourish- 
ing substances in the food. It is in the water we 
drink, and yet it is not one or more of the chemical sub- 
stances which combining make water. It is in the 
sunlight, but yet it is not the heat or the light rays. It 
is the "energy" in all these things — the things acting 
merely as a carrier. 

And man is able to extract it from the air, food, 
water, sunlight and turn it to good account in his own 
organism. But do not misunderstand us ; we have no 
intention of claiming that Prana is in these things 
merely that it may be used by man. Far from it — 
Prana is in these things fulfilling the great law of 
Nature, and man's ability to extract a portion of it and 
use it is merely an incident. The force would exist 
though man were not. 

This great principle is in all forms of matter, and 
yet it is not matter. It is in the air, but it is not the 



PRANIC ENERGY. 153 

air nor one of its chemical constituents. Animal and 
plant life breathe it in with the air, and yet if the air 
contained it not they would die even though they might 
be filled with air. It is taken up by the system along 
with the oxygen, and yet is not the oxygen. 

Prana is in the atmospheric air, but it is also else- 
where, and it penetrates where the air cannot reach. 
The oxygen in the air plays an important part in sus- 
taining animal life, and the carbon plays a similar 
part with plant life, but Prana has its own distinct part 
to play in the manifestation of life, aside from the 
physiological functions. 

We are constantly inhaling the air charged with 
prana, and are as constantly extracting the latter from 
the air and appropriating it to our uses. Prana is 
found in its freest state in the atmospheric air, which 
when fresh is fairly charged with it, and we draw it 
to us more easily from the air than from any other 
source. In ordinary breathing we absorb and extract 
a normal supply of prana, but by controlled and regu- 
lated breathing (generally known as Yogi breathing) 
we are enabled to extract a greater supply, which is 
stored away in the brain and nerve centers, to be used 
when necessary. We may store away prana, just as 
the storage battery stores away electricity. The many 
powers attributed to advanced occultists is due largely 
to their knowledge of this fact and their intelligent use 
of this stored-up energy. The Yogis know that by 
certain forms of breathing they establish certain rela- 
tions with the supply of prana and may draw on the 
same for what they require. Not only do they 
strengthen all parts of their body in this way, but the 
brain itself may receive increased energy from the 



154 HATHA YOGA. 

same source, and latent faculties be developed and 
psychic powers attained. One who has mastered the 
science of storing away prana, either consciously or un- 
consciously, often radiates vitality, and strength which 
is felt by those coming in contact with him, and such 
a person may impart this strength to others, and give 
them increased vitality and health. What is called 
"magnetic healing" is performed in this way, although 
many practitioners are not aware of the source of their 
power. 

Western scientists have been dimly aware of this 
great principle with which the air is charged, but find- 
ing that they could find no chemical trace of it, or 
make it register on any of their instruments, they 
have generally treated the Oriental theory with dis- 
dain. They could not explain this principle, and so 
denied it. They seem, however, to recognize that the 
air in certain places possesses a greater amount of 
' 'something' ' and sick people are directed by their phy- 
sicians to seek such places in hopes of regaining lost 
health. 

The oxygen in the air is appropriated by the blood 
and is made use of by the circulatory system. The 
prana in the air is appropriated by the nervous system, 
and is used in its work. And as the oxygenated blood 
is carried to all parts of the system, building up and 
replenishing, so is the prana carried to all parts of the 
nervous system, adding strength and vitality. If we 
think of prana as being the active principle of what 
we call "vitality," we will be able to form a much 
clearer idea of what an important part it plays in our 
lives. Just as is the oxygen in the blood used up by 
the wants of the system, so the supply of prana takeo 



PRANIC ENERGY. ~ 155 

up by the nervous system is exhausted by our thinking, 
willing, acting, etc., and in consequence constant re- 
plenishing is necessary. Every thought, every act, 
every effort of the will, every motion of a muscle, uses 
up a certain amount of what we call nerve force, which 
is really a form of prana. To move a muscle the brain 
sends out an impulse over the nerves, and the muscle 
contracts, and so much prana is expended. When it is 
remembered that the greater portion of prana acquired 
by man comes to him from the air inhaled, the im- 
portance of proper breathing is readily understood. 

It will be noticed that the Western scientific theories 
regarding the breath confine themselves to the effects 
of the absorption of oxygen, and its use through the 
circulatory system, while the Yogi theory also takes 
into consideration the absorption of Prana, and its 
manifestation through the channels of the Nervous 
System. Before proceeding further, it may be as well 
to take a hasty glance at the Nervous System. 

The Nervous System of man is divided into two 
great systems, viz., the Cerebro-Spinal System and the 
Sympathetic System. The Cerebro-Spinal System con- 
sists of all that part of the Nervous System contained 
within the cranial cavity and the spinal canal, viz., the 
brain and the spinal cord, together with the nerves 
which branch off from the same. This system presides 
over the functions of animal life known as volition, 
sensation, etc. The Sympathetic System includes all 
that part of the Nervous System located principally in 
the thoracic, abdominal and pelvic cavities, and which 
is distributed to the internal organs. It has control 
over the involuntary processes, such as growth, nu- 
trition, etc. 



156 HATHA YOGA. 

The Cerebro Spinal System attends to all the seeing, 
hearing, tasting, smelling, feeling, etc. It sets things in 
motion; it is used by the Ego to think — to manifest 
consciousness. It is the instrument with which the 
Ego communicates with the outside world. This sys- 
tem may be likened to a telephone system, with the 
brain as the central office, and the spinal column and 
nerves as cable and wires respectively. 

The brain is a great mass of nerve tissue, and con- 
sists of three parts, viz., the Cerebrum or brain power, 
which occupies the upper, front, middle and back por- 
tion of the skull; the Cerebellum, or "little brain," 
which fills the lower and back portion of the skull ; and 
the Medulla Oblongata, which is the broadened com- 
mencement of the spinal cord, lying before and ir 
front of the Cerebellum. 

The Cerebrum is the organ of that part of the mind 
which manifests itself in intellectual action. The Cere- 
bellum regulates the movements of the voluntary mus- 
cles. The Medulla Oblongata is the upper enlarged 
end of the spinal cord, and from it and the Cerebrum 
branch forth the Cranial Nerves which reach to various 
parts of the head, to the organs of special sense, 
and to some of the thoracic and abdominal organs, and 
to the organs of respiration. 

The Spinal Cord, or spinal marrow, fills the spinal 
canal in the vertebral column, or "backbone." It is a 
long mass of nerve tissue, branching off at the several 
vertebrae to nerves communicating with all parts of 
the body. The Spinal Cord is like a large telephone 
cable, and the emerging nerves are like the private 
wires connecting therewith. 

The Sympathetic Nervous System consists of a 



PRANIC ENERGY. 157 

double chain of Ganglia on the side of the Spinal col- 
umn, and scattered ganglia in the head, neck, chest 
and abdomen. (A ganglion is a mass of nervous mat^ 
ter including nerve cells.) These ganglia are con 
nected with each other by filaments, and are also con- 
nected with the Cerebro Spinal System by motor and 
sensory nerves. From these ganglia numerous fibers 
branch out to the organs of the body, blood vessels, 
etc. At various points, the nerves meet together and 
form what are known as plexuses. The Sympathetic 
System practically controls the involuntary processes, 
such as circulation, respiration and digestion. 

The power or force transmitted from the brain to all 
parts of the body by means of the nerves, is known to 
Western science as "nerve force," although the Yogi 
knows it to be a manifestation of Prana. In character 
and rapidity it resembles the electric current. It will 
be seen that without this "nerve force" the heart can- 
not beat ; the blood cannot circulate ; the lungs cannot 
breathe; the various organs cannot function; in fact, 
the machinery of the body comes to a stop without it. 
Nay, more, even the brain cannot think without Prana 
be present. When these facts are considered, the im- 
portance of the absorption of Prana must be evident 
to all, and the Science of Breath assumes an import- 
ance even greater than that accorded it by Western 
science. 

The Yogi teachings go further than does Western 
science, in one important feature of the Nervous Sys- 
tem. We allude to what Western science terms the 
"Solar Plexus," and which it considers as merely one 
of a series of certain matted nets of sympathetic nerves 
with their ganglia found in various parts of the body. 



158 HATHA YOGA. 

Yogi science teaches that this Solar Plexus is really 
a most important part of the Nervous System, and 
that it is a form of brain, playing one of the principal 
parts in the human economy. Western science seems 
to be moving gradually towards a recognition of this 
fact which has been known to the Yogis of the East 
for centuries, and some recent Western writers have 
termed the Solar Plexus the "Abdominal Brain." The 
Solar Plexus is situated in the Epigastric region, just 
back of the "pit of the stomach" on either side of the 
spinal column. It is composed of white and gray brain 
matter, similar to that composing the other brains of 
man. It has control of the main internal organs of 
man, and plays a much more important part than is 
generally recognized. We will not go into the Yogi 
theory regarding the Solar Plexus, further than to 
say that they know it as the great central storehouse 
of Prana. Men have been known to be instantly 
killed by a severe blow over the Solar Plexus, and 
prize fighters recognize its vulnerability and frequently 
temporarily paralyze their opponents by a blow over 
this region. 

The name "Solar" is well bestowed on this "brain," 
as it radiates strength and energy to all parts of the 
body, even the upper brains depending largely upon 
it as a storehouse of Prana. Sooner or later Western 
science will fully recognize the real function of the 
Solar Plexus, and will accord to it a far more im- 
portant place than it now occupies in their text- 
books and teachings. 



CHAPTER XXL 

PRANIC EXERCISES. 

We have told you in other chapters of this book, 
how Prana may be obtained from the air, food and 
water. We have given you detailed instruction in 
breathing, in eating, in the use of fluids. There re- 
mains but little more for us to say upon the subject. 
But before leaving it, we have thought it well to give 
you a bit of the higher theory and practice of Hatha 
Yoga, touching upon the acquirement and distribution 
of Prana. We allude to what has been called "Ryth- 
mic Breathing/' which is the keynote to much of the 
Hatha Yoga practices. 

All is in vibration. From the tiniest atom to the 
greatest sun, everything is in a state of vibration. 
There is nothing in absolute rest in nature. A single 
atom deprived of vibration would wreck the universe. 
In incessant vibration the universal work is performed. 
Matter is being constantly played upon by energy and 
countless forms and numberless varieties result, and 
yet even the forms and varieties are not permanent. 
They begin to change the moment they are created, 
and from them are born innumerable forms, which in 
turn change and give rise to newer forms, and so on 
and on, in infinite succession. Nothing is permanent 
in the world of forms, and yet the great Reality is 
unchangeable. Forms are but appearances — they 
come, they go, but the Reality is eternal and un- 
changeable. 

«S9 



tGo hatha yoga. 

The atoms of the human body are in constant vibra- 
tion. Unceasing changes are occurring. In a few 
months there is almost a complete change in the mat- 
ter composing the body, and scarcely a single atom 
now composing your body will be found in it a few 
months hence. Vibration, constant vibration. Change, 
constant change. 

In all vibration is to be found a certain rhythm. 
Rhythm pervades the universe. The swing of the 
planets around the sun; the rise and fall of the sea; 
the beating of the heart ; the ebb and flow of the tide ; 
all follow rhythmic laws. The rays of the sun reach 
us ; the rain descends upon us, in obedience to the same 
law. All growth is but an exhibition of this law. All 
motion is a manifestation of the law of rhythm. 

Our bodies are as much subject to rhythmic laws as 
is the planet in its revolution around the sun. Much 
of the esoteric side of the Yogi Science of Breath is 
based upon this known principle of nature. By falling 
in with the rhythm of the body, the Yogi manages to 
absorb a great amount of Prana, which he disposes of 
to bring about results desired by him. We will speak 
of this at greater length later on. 

The body which you occupy is like a small inlet run- 
ning in to the land from the sea. Although appar- 
ently subject only to its own laws, it is really subject 
to the ebb and flow of the tides of the ocean. The 
great sea of life is swelling and receding, rising and 
falling, and we are responding to its vibrations and 
rhythm. In a normal condition we receive the vibra- 
tion and rhythm of the great ocean of life, and respond 
to it, but at times the mouth of the inlet seems choked 



PRANIC EXERCISES. 161 

up with debris, and we fail to receive the impulse from 
Mother Ocean, and inharmony manifests within us. 

You have heard how a note on a violin, if sounded 
repeatedly and in rhythm, will start into motion vibra- 
tions which will in time destroy a bridge. The same 
result is true when a regiment of soldiers crosses a 
bridge, the order being always given to "break step'* 
on such an occasion, lest the vibration bring down both 
bridge and regiment. These manifestations of the 
effect of rhythmic motion will give you an idea of the 
effect on the body of rhythmic breathing. The whole 
system catches the vibration and becomes in harmony 
with the will, which causes the rhythmic motion of the 
lungs, and while in such complete harmony will re- 
spond readily to orders from the will. With the body 
thus attuned, the Yogi finds no difficulty in increasing 
the circulation in any part of the body by an order 
from the will, and in the same way he can direct an 
increased current of nerve force to any part or organ, 
strengthening and stimulating it. 

In the same way the Yogi by rhythmic breathing 
"catches the swing," as it were, and is able to absorb 
and control a greatly increased amount of prana, which 
is then at the disposal of his will. He can and does 
use it as a vehicle for sending forth thoughts to 
others and for attracting to him all those whose 
thoughts are keyed in the same vibration. The phe- 
nomena of telepathy, thought transference, mental 
healing, mesmerism, etc., which subjects are creating 
such an interest in the Western world at the present 
time, but which have been known to the Yogis for 
centuries, can be greatly increased and augmented if 
the person sending forth the thoughts will do so after 



162 HATHA YOGA. 

rhythmic breathing. Rhythmic breathing will increase 
the value of mental healing, magnetic healing, etc., sev- 
eral hundred per cent. 

In rhythmic breathing the main thing to be ac- 
quired is the mental idea of rhythm. To those who 
know anything of music, the idea of measured count- 
ing is familiar. To others, the rhythmic step of the 
soldier: "Left, right; left, right; left, right; one, two, 
three, four; one, two, three, four," will convey the 
idea. 

The Yogi bases his rhythmic time upon a unit cor- 
responding with the beat of his heart. The heart beat 
varies in different persons, but the heart beat unit of 
each person is the proper rhythmic standard for that 
particular individual in his rhythmic breathing. As- 
certain your normal heart beat by placing your fingers 
over your pulse, and then count: "i, 2, 3, 4, 5, 6; 
1, 2, 3, 4, 5, 6," etc., until the rhythm becomes firmly 
fixed in your mind. A little practice will fix the 
rhythm, so that you will be able to easily reproduce it. 
The beginner usually inhales in about six pulse units, 
but he will be able to greatly increase this by practice. 

The Yogi rule for rhythmic breathing is that the 
units of inhalation and exhalation should be the same, 
while the units for retention and between breaths 
should be one-half the number of those of inhalation 
and exhalation. 

The following exercise in Rhythmic Breathing 
should be thoroughly mastered, as it forms the basis 
of numerous other exercises, to which reference will 
be made later. 

( 1 ) Sit erect, in an easy posture, being sure to hold 
the chest, neck and head as nearly in a straight line as 



PRANIC EXERCISES. 163 

possible, with shoulders slightly thrown back and 
hands resting easily on the lap. In this position the 
weight of the body is largely supported by the ribs and 
the position may be easily maintained. The Yogi has 
found that one cannot get the best effect of rhythmic 
breathing with the chest drawn in and the abdomen 
protruding. 

(2) Inhale slowly a Complete Breath, counting six 
pulse units. 

(3) Retain, counting three pulse units. 

(4) Exhale slowly through the nostrils, counting 
six pulse units. 

(5) Count three pulse beats between breaths. 

(6) Repeat a number of times, but avoid fatiguing 
yourself at the start. 

(7) When you are ready to close the exercise, 
practice the cleansing breath, which will rest you and 
cleanse the lungs. 

After a little practice you will be able to increase 
the duration of the inhalations and exhalations, until 
about fifteen pulse units are consumed. In this in- 
crease, remember that the units for retention and be- 
tween breaths is one-half the units for inhalation and 
exhalation. 

Do not overdo yourself in your effort to increase the 
duration of the breath, but pay as much attention as 
possible to acquiring the "rhythm," as that is more 
important than the length of the breath. Practice and 
try until you get the measured "swing" of the move- 
ment, and until you can almost "feel" the rhythm of 
the vibratory motion throughout your whole body. It 
will require a little practice and perseverance, but your 
pleasure at your improvement will make the task an 



i64 HATHA YOGA. 

easy one. The Yogi is a most patient and persevering 
man, and his great attainments are due largely to the 
possession of these qualities. 

PRANA GENERATING. 

Lying flat on the floor or bed, completely relaxed, 
with hands resting lightly over the Solax Plexus 
(over the pit of the stomach, where the ribs begin to 
separate), breathe rhythmically. After the rhythm is 
fully established will that each inhalation shall draw 
in an increased supply of prana or vital energy from 
the Universal supply, which will be taken up by the 
nervous system and stored in the Solar Plexus. At 
each exhalation will that the prana or vital energy 
shall be distributed all over the body, to every organ 
and part; to every muscle, cell and atom; to nerve, 
artery and vein; from the top of your head to the 
soles of your feet ; invigorating, strengthening and 
stimulating every nerve; recharging every nerve cen- 
ter; sending energy, force and strength all over the 
system. While exercising the will, try to form a men- 
tal picture of the inrushing prana, coming in through 
the lungs and being taken up at once by the Solar 
Plexus, then with the exhaling effort, being sent to 
all parts of the system, down to the finger tips and 
down to the toes. It is not necessary to use the Will 
with an effort. Simply commanding that which you 
wish to produce and then making the mental picture 
of it is all that is necessary. Calm command with 
the mental picture is far better than forcible willing, 
which only dissipates force needlessly. The above 
exercise is most helpful and greatly refreshes and 
strengthens the nervous system and produces a restful 



PRANIC EXERCISES. 165 

feeling all over the body. It is especially beneficial in 
cases where one is tired or feels a lack of energy. 

CHANGING THE CIRCULATION. 

Lying down or sitting erect, breathe rhythmically, 
and with the exhalations direct the circulation to any 
part you wish, which may be suffering from imperfect 
circulation. This is effective in cases of cold feet or 
in cases of headache, the blood being sent downward 
mi both cases, in the first case warming the feet, and 
in the latter, relieving the brain from too great pressure. 
You will often feel a warm feeling in the legs as the 
circulation moves downward. The circulation is largely 
under the control of the will and rhythmic breathing 
renders the task easier. 

RECHARGING. 

If you feel that your vital energy is at a low ebb, 
and that you need to store up a new supply quickly, 
the best plan is to place the feet close together (side 
by side, of course) and to lock the fingers of both 
hands in any way that seems the most comfortable. 
This closes the circuit, as it were, and prevents any 
escape of prana through the extremities. Then breathe 
rhythmically a few times, and you will feel the effect 
of the recharging. 

BRAIN STIMULATION. 

The Yogis have found the following exercise most 
useful in stimulating the action of the brain for the 
purpose of producing clear thinking and reasoning. 
It has a wonderful effect in clearing the brain and 
nervous system, and those engaged in mental work 
will find it most useful to them, both in the direction 



i66 HATHA YOGA. 

of enabling them to do better work and also as a 
means of refreshing the mind and clearing it after 
arduous mental labor. 

Sit in an erect posture, keeping the spinal column 
straight, and the eyes well to the front, letting the 
hands rest on the upper part of the legs. Breathe 
rhythmically, but instead of breathing through both 
nostrils, as in the ordinary exercises, press the left 
nostril close with the thumb, and inhale through the 
right nostril. Then remove the thumb, and close 
the right nostril with the finger, and then exhale 
through the left nostril. Then, without changing the 
fingers, inhale through the left nostril, and changing 
fingers, exhale through the right. Then inhale through 
right and exhale through left, and so on, alternating 
nostrils as above mentioned, closing the unused nostril 
with the thumb or forefinger. This is one of the oldest 
forms of Yogi breathing, and is quite important and 
valuable, and is well worthy of acquirement. But it 
is quite amusing to the Yogis to know that to the 
Western world this method is often held out as being 
the "whole secret" of Yogi Breathing. To the minds 
of many Western readers, "Yogi Breathing" suggests 
nothing more than a picture of a Hindu, sitting erect, 
and alternating nostrils in the act of breathing. "Only 
this and nothing more." We trust that this little work 
will open the eyes of the Western world to the great 
possibilities of Yogi Breathing, and the numerous 
methods whereby it may be employed. 

YOGI GRAND PSYCHIC BREATH. 

The Yogis have a favorite form of psychic breath- 
ing which they practice occasionally, to which has 



PRANIC EXERCISES. 167 

been given a Sanscrit term of which the above is a 
general equivalent. We have given it last, as it re- 
quires practice on the part of the student in the line of 
rhythmic breathing and mental imagery, which he has 
now acquired by means of the preceding exercises. 
The general principles of the Grand Breath may be 
summed up in the old Hindu saying : "Blessed is the 
Yogi who can breathe through his bones." This ex- 
ercise will fill the entire system with prana, and the 
student will emerge from it with every bone, muscle, 
nerve, cell, tissue, organ and part energized and at- 
tuned by the prana and the rhythm of the breath. It 
is a general housecleaning of the system, and he who 
practices it carefully will feel as if he had been given 
a new body, freshly created, from the crown of his 
head to the tips of his toes. We will let the exercise 
speak for itself. 

(1) Lie in a relaxed position, at perfect ease. 

(2) Breathe rhythmically until the rhythm is per- 
fectly established. 

(3) Then, inhaling and exhaling, form the mental 
image of the breath being drawn up through the 
bones of the legs, and then forced out through them; 
then through the bones of the arms ; then through the 
top of the skull; then through the stomach; then 
through the reproductive region; then as if it were 
traveling upward and downward along the spinal col- 
umn; and then as if the breath were being inhaled 
and exhaled through every pore of the skin, the whole 
body being filled with prana and life. 

(4) Then (breathing rhythmically) send the cur- 
rent of prana to the Seven Vital Centers, in turn, as 



i68 


HATHA YOGA, 


follows 


, using the mental picture as in previous exer 


cises : 




00 


To the forehead. 


(b) 


To the back of the head. 


(c) 


To the base of the brain. 


(d) 


To the Solar Plexus. 


(e) 


To the Sacral Region (lower part of thf 


spine). 




(f) 


To the region of the navel. 


(g) 


To the reproductive region. 



Finish by sweeping the current of prana, to and fro- 
from head to feet, several times. 
(5) Finish with Cleansing Breath. 



CHAPTER XXII. 

THE SCIENCE OF RELAXATION. 

The Science of Relaxation forms a very important 
part of the Hatha Yoga philosophy and many of the 
Yogis have devoted much care and study to this 
branch of the subject At first glance it may appear to 
the average reader that the idea of teaching people how 
to relax — how to rest — is ridiculous, as every one 
should know how to perform this simple feat. And 
the average man is right — in part. Nature teaches 
us how to relax and rest to perfection — the infant is a 
past-master in the science. But as we have grown 
older we have acquired many artificial habits and have 
allowed Nature's original habits to lapse. And so at 
the present time the people of the Western world 
may well accept from the Yogis a little teaching along 
the lines of this subject. 

The average physician could give some very inter- 
esting testimony on the subject of the failure of the 
people to understand the first principles of relaxation— 
he knows that a large percentage of the nervous 
troubles of the people are due to ignorance of the 
subject of "rest." 

Rest and relaxation are very different things from 
"loafing," "lazziness," etc. On the contrary, those who 
have mastered the science of relaxation are usually the 
most active and energetic kind of people, but they 
waste no energy; with them every motion counts. 

Let us consider the question of relaxation and try 
169 



%JO HATHA YOGA. 

to see just what it means. In order to better compre- 
hend it let us first consider its opposite — contraction. 
When we wish to contract a muscle, in order that we 
may perform some action, we send an impulse from 
the brain to the muscle, an extra supply of Prana 
being conveyed to it, and the muscle contracts. The 
Prana travels over the motor nerves, reaches the muscle 
and causes it to draw its ends together and to thus 
exert a pull upon the limb or part which we wish to 
move, bringing it into action. If we wish to dip our 
pen into the inkwell, our desire manifests into action by 
our brain sending a current of Prana to certain muscles 
in our right arm, hand and ringers, and the muscles, 
contracting in turn, carry our pen to the inkwell, dip 
it in, and bring it back to our paper. And so with 
every act of the body, conscious or unconscious. In 
the conscious act the conscious faculties send a mes- 
sage to the Instinctive Mind, which immediately obeys 
the order by sending the current of Prana to the de- 
sired part. In the unconscious movement the Instinc- 
tive Mind does not wait for orders, but attends to the 
whole work itself, both the ordering and the executing. 
But every action, conscious or unconscious, uses up a 
certain amount of Prana, and if the amount so used is 
in excess of the amount which the system has been in 
the habit of storing the result is that one becomes weak- 
ened and generally "used up." The fatigue of a 
particular muscle is somewhat different, and results 
from the unaccustomed work it has been called upon 
to perform, because of the unusual amount of Prana 
which has been directed toward contracting it. 

We have spoken so far only of the actual move- 
ments of the body, resulting from muscular contraction, 



RELAXATION. 171 

proceeding from the current of prana directed to the 
muscle. There is another form of the using up of 
prana and the consequent wear and tear upon the 
muscles, which is not so familiar to the minds of most 
of us. Those of our students who live in the cities will 
recognize our meaning when we compare the waste of 
prana to the waste of water occasioned by the failure 
to turn off the faucet in the washbowl and the resulting 
trickling away of the water hour after hour. Well, 
this is just what many of us are doing all the time — 
we are allowing our prana to trickle away in a con- 
stant stream, with a consequent wear and tear upon 
our muscles, and, indeed, upon the whole system, from 
the brain down. 

Our students are doubtless familiar with the axiom 
of psychology, "Thought takes form in action." Our 
first impulse when we wish to do a thing is to make the 
muscular movement necessary to the accomplishment 
of the action proceeding from the thought. But we 
may be restrained from making the movement by an- 
other thought, which shows us the desirability of re- 
pressing the action. We may be inflamed with anger 
and may experience a desire to strike the person caus- 
ing the anger. The thought is scarcely formed in our 
mind before the first steps toward striking are taken. 
But before the muscle fairly moves our better judg- 
ment causes us to send a repressing impulse (all this 
in the fraction of a second), and the opposite set of 
muscles holds back the action of the first set. The 
double action, ordering and countermanding, is per- 
formed so quickly that the mind cannot grasp any sense 
of motion, but nevertheless the muscle had begun to 
quiver with the striking impulse by the time the re- 



xj? HATHA YOGA. 

straining impulse operated the opposing set of muscles 
and held back the movement. 

This same principle, carried to still further refine- 
ments, causes a slight current of prana to the muscle, 
and a consequent slight muscular contraction, to follow 
many unrestrained thoughts, with a constant waste of 
prana and a perpetual wear and tear upon the nervous 
system and muscles. Many people of an excitable, 
irritable, emotional habit of mind constantly keep their 
nerves in action and their muscles tense by unre- 
strained and uncontrolled mental states. Thoughts 
take form in action, and a person of the temperament 
and habits just described is constantly allowing his 
thoughts to manifest in the currents sent to the muscles 
and the countermanding current immediately follow- 
ing. On the contrary, the person who has naturally, 
or has cultivated, a calm, controlled mind, will have 
no such impulses with their accompanying results. He 
moves along well poised and well in hand, and does 
not allow his thoughts to run away with him. He 
is a Master, not a slave. 

The custom of this attempt of the excitable thoughts 
to take form in action, and their repressing, often 
grows into a regular habit — becomes chronic — and the 
nerves and muscles of the person so afflicted are con- 
stantly under a strain, the result being that there is a 
constant drain upon the vitality, or prana, of the entire 
system. Such people usually have a number of their 
muscles in a tense condition, which means that a con- 
stant, though not necessarily strong, current of prana 
is being poured out to them, and the nerves are con- 
stantly in use carrying the prana. We remember hear- 
ing the story of the good old woman who was taking 



RELAXATION, 173 

a ride on the railroad to a nearby town. So rare was 
the pleasure to her and so anxious was she to get to 
her destination that she could not settle herself back 
into her seat, but, on the contrary, sat on the edge of 
the seat, with her body well bent forward, during the 
whole sixteen miles of the journey ; she was mentally 
trying to help the train along by giving it a mental 
urge in the right direction. This old lady's thoughts 
were fixed so firmly upon her journey's end that the 
thought took form in action and caused a muscular 
contraction in place of the relaxation which she should 
have indulged in during the trip. Many of us are just 
as bad; we strain forward anxiously, if we happen to 
be looking at an object, and in one way or another we 
tense a number of our muscles all the time. We clench 
our fists, or frown, or close our lips tight, or bite our 
lips, or set our jaws together, or something else along 
the same line of expressing our mental states in physical 
action. All this is waste. And so are the bad habits 
of beating the "devil's tattoo" on the table or arms of 
the chair, twirling the thumbs, wiggling the fingers, 
tapping on the floor with our toes, chewing gum, whit- 
tling sticks, biting lead pencils, and, last but not least, 
rocking nervously to and fro on a rocking chair. All 
these things, and many others too numerous to mention, 
are waste, pure waste. 

Now that we understand something about muscular 
contraction let us again take up the subject of the 
Science of Relaxation. 

In relaxation there is practically no current of prana 
being poured out. (There is always a small amount 
sent to the different parts of the body, in health, in 
order to maintain a normal condition, but this is a very 



174 HATHA YOGA. 

small current compared to that sent out to contract a 
muscle.) In relaxation the muscles and nerves are 
at rest, and the prana is being stored up and con- 
served, instead of being dissipated in reckless expendi- 
tures. 

Relaxation may be observed in young children, and 
among the animals. Some adults have it, and, mark 
you this, such individuals are always noted for their 
endurance, strength, vigor and vitality. The lazy 
tramp is not an instance of relaxation ; there is a great 
difference between relaxation and "loaf." The former 
is a sensible rest between working efforts, the result 
being that the work is done better and with less effort — 
the latter is the result of a mental indisposition to work 
and the consequent action (or inaction) resulting from 
such thought taking form. 

The person understanding Relaxation and the con- 
serving of energy accomplishes the best work. He uses 
a pound of effort to do the pound of work, and does 
not waste, slop over, or allow his strength to trickle 
away. The average person not understanding the law 
uses up from three to twenty-five times the energy 
needed to do his work, be that work mental or physical. 
If you doubt this statement watch the people with 
whom you come in contact and see how many waste 
motions they make and how many exaggerated move- 
ments, etc., they manifest. They haven't themselves 
well in hand mentally, and the result is physical 
prodigality. 

In the Orient, where the Yogi gurus, or teachers, 
have classes of chelas, or students, who receive their 
instruction not from books, but from the words of the 
teacher, many object lessons from nature and illustra- 



RELAXATION. 175 

tions are given in order that the idea may be associated 
in the mind of the student, with some material object or 
Jiving thing. The Hatha Yoga gurus, when teaching the 
lesson of Relaxation, often direct their student's atten- 
tion to the cat, or animals of the cat-tribe, the panther or 
leopard being a favorite illustration in lands where these 
animals are found. 

Did you ever notice a cat in repose, resting? And 
have you ever watched a cat crouching before a mouse- 
hole? In the latter case do you recall how the cat 
crouched in an easy, graceful attitude — no muscular 
contraction, no tense attitude ; a beautiful picture of in- 
tense vitality in repose, but ready for instant action. 
Still and motionless remains the animal ; to all appear- 
ances it might be asleep or dead. But wait till it 
moves ! Then like a flash of lightning it darts forward. 
The repose of the waiting cat, although absolutely 
devoid of movement or tense muscles, is a very live 
repose — a very different thing from "laziness." And 
note the entire absence of quivering muscles ; of nerves 
"on edge" ; of beaded perspiration. The machinery of 
action is not strained with waiting. There is no waste 
motion or tension; all is in readiness, and when the 
moment of action comes the prana is hurled into fresh 
muscles and untired nerves and the action follows the 
thought like the spark from the electric machine. 

The Hatha Yogis do well to use the cat family as 
an illustration of grace, vitality and repose. 

In fact, there can be no great power of quick and 
effective action unless the ability to relax is also there. 
People who fidget, fret, and fume, and "stamp" up and 
down, are not the people who do the best work ; they 
wear themselves out before the hour for action arrives. 



ri76 HATHA YOGA. 

The man who may be depended upon is the one who 
possesses calmness, the ability to relax, repose. But 
let not the "fidgety" person despair; relaxation and 
repose may be cultivated and acquired just as may be 
other desirable "gifts." 

In our next chapter we will give a few simple in- 
structions to those wishing to acquire a working knowl- 
edge of the Science of Relaxation. 



CHAPTER XXIII. 

RULES FOfc RELAXATION. 

Thoughts take form in action, and actions react upon 
the mind. These two truths stand together. One is 
as true as the other. We have heard much of the 
influence of the mind over the body, but we must not 
forget that the body, or its attitudes and positions, react 
upon the mind and influence mental states. We must 
remember these two truths in considering the question 
of relaxation. 

Much of the harmful and foolish practices and habits 
of muscular contraction are caused by mental states 
taking form in physical action. And, on the other 
hand, many of our mental states have been produced 
or encouraged by habits of physical carelessness, etc. 
When we are angry the emotion is apt to manifest 
in our clenching the fist. And, on the other hand, if we 
cultivate the habit of clenching the fists, frowning, 
drawing together the lips and assuming a scowl, we 
will be very apt to get the mind into such a condition 
that the least thing will plunge it into a spell of anger. 
You all know of the experiment of forcing a smile to 
the lips and eyes and maintaining it for a while, which 
generally results in making you feel "smiling" after a 
few minutes. 

One of the first steps toward preventing the harmful 
practices of muscular contraction, with its resulting 
waste of prana and wearing out of the nerves, is to 
cultivate a mental attitude of calm and repose. This 

177 



i?8 HATHA YOGA. 

may be done, but it will be hard work at first ; but you 
will be well repaid for your trouble in the end. Mental 
poise and repose may be brought about by the eradica- 
tion of Worry and Anger. Of Course, Fear really 
underlies both Worry and Anger, but as we are per- 
haps more familiar with the idea of Worry and Anger 
as being elementary mental states, we will so treat them. 
The Yogi trains himself from youth to eradicate or 
inhibit both of these emotions, and the result is that 
after he has developed his full powers he is absolutely 
serene and calm and presents the appearance of power 
and strength. He creates the same impression that 
is conveyed by the mountain, the sea, or other manifes- 
tations of restrained force. One in his presence feels 
that here is indeed great strength and power in perfect 
repose. The Yogi considers Anger an unworthy emo- 
tion, natural in the lower animals and in savage man 
but totally out of place in the developed man. He con- 
siders it a sort of temporary insanity and pities the man 
who loses his self-control sufficiently to fly into a rage. 
He knows that nothing is accomplished by it, and that 
it is a useless waste of energy and a positive injury to 
the brain and nervous system, besides being a weaken- 
ing element in one's moral nature and spiritual growth. 
This does not mean that the Yogi is a timid creature 
without any "backbone." On the contrary, he does 
not know the existence of Fear, and his calmness is 
instinctively felt to be the indication of strength, not 
weakness. Have you ever noticed that the men of the 
greatest strength are almost invariably free from bluster 
and threats; they leave that for those who are weak 
and wish to be thought strong. The Yogi also has 
eradicated Worry from his mental condition. He has 



RELAXATION RULES. 179 

learned to know that it is a foolish waste of energy, 
which results in no good and always works harm. He 
believes in earnest thought when problems have to be 
solved, obstacles surmounted, but he never descends to 
Worry. He regards Worry as waste energy and 
motion, and also as being unworthy of a developed 
man. He knows his own nature and powers too well 
to allow himself to worry. He has gradually emanci- 
pated himself from its curse and teaches his students 
that the freeing of oneself from Anger and Worry is 
the first step in practical Yoga. 

While the controlling of the unworthy emotions of 
the lower nature really form a part of other branches 
of the Yogi philosophy, it has a direct bearing upon 
the question of Relaxation, inasmuch as it is a fact that 
one habitually free from Anger and Worry is corre- 
spondingly free from the principal causes of involuntary 
muscular contraction and nerve- waste. The man pos- 
sessed by Anger has muscles on the strain from chronic 
involuntary impulses from the brain. The man who is 
wrapped in the folds of Worry is constantly in a 
state of nervous strain and muscular contraction. So 
it will readily be seen that when one cuts himself loose 
from these weakening emotions he at the same time 
frees himself from the greater part of the muscular con- 
traction, of which we have spoken. If you would be 
free from this great source of waste, manage to get rid 
of the emotions causing it. 

And, on the other hand, the practice of relaxing — of 
avoiding the tense condition of the muscles, in everyday 
life — will react upon the mind, and will enable it to re- 
gain its normal poise and repose. It is a rule that 
works both ways. 



i8o HATHA YOGA. 

Olne of the first lessons in physical relaxation the 
Hatha Yogis give to their pupils is given in the next 
paragraph. Before beginning, however, we wish to 
impress upon the mind of the student the keynote of 
the Yogi practice of Relaxation. It consists of two 
words: "LET GO." If you master the meaning of 
these two words and are able to put them into practice 
you have grasped the secret of the Yogi theory and 
practice of Relaxation. 

The following is a favorite Yogi exercise in Re- 
laxation: Lie down flat on the back. Relax as thor- 
oughly as you can, letting go of all the muscles. Then, 
still relaxed, let your mind wander over the body from 
the head down to the toes. In doing this you will 
find that here and there are certain muscles still in a 
tense condition — let go of them. If you do this thor- 
oughly (you will improve by practice) you will end by 
having every muscle in the body fully relaxed and tne 
nerves at rest. Take a few deep breaths, lying quietly 
and fully relaxed. You may vary this exercise by 
gently rolling over to one side, and again relaxing com- 
pletely. Then roll over to the other side and relax 
completely. This is not as easy as it appears at first 
reading, as you will realize from a few trials. But do 
not be discouraged. Try it again until you master the 
"knack." While lying relaxed carry in your mind that 
you are lying on a soft, downy couch and that your 
body and limbs are as heavy as lead. Repeat the words 
several times, slowly : "Heavy as lead, heavy as lead," 
at the same t'ime lifting the arms and then withdrawing 
the prana f wm them by ceasing to contract the muscles, 
and allowing them to drop of their own weight to the 
sides. This is a hard thing for most persons to do at 



RELAXATION RULES. 181 

first trial. They are unable to let their arms drop of 
their own weight, so firmly has the habit of involuntary 
muscular contraction fastened itself upon them. After 
you have mastered the arms try the legs, one at a time, 
then both together. Let them drop of their own weight 
and remain perfectly relaxed. Rest between trials and 
do not be strenuous in the exercise, as the idea is to 
rest yourself, as well as to acquire the control over the 
muscles. Then lift the head and allow it to drop in 
the same way. Then lie still and form the mental 
image of the couch, or floor, bearing the entire weight 
of the body. You may laugh at this idea, believing that 
when you lie down you always let the couch bear all 
of your weight, but you are mistaken. You will find 
that, in spite of yourself, you are endeavoring to sup- 
port a part of your weight by tensing some of the 
muscles — you are trying to hold yourself up. Stop 
this and let the couch attend to this work for you. You 
are as foolish as was the old woman who sat on the 
edge of the car-seat and tried to help the train along. 
Take the sleeping child for your model. It allows its 
entire weight to rest on the bed. If you doubt this look 
at the bed upon which a child has been sleeping and 
see the "dents" in it — the impress of its little body. If 
you find it difficult to catch the knack of this complete 
relaxation it may help you to carry the mental image 
of being as "limp" as a wet cloth — limp all over from 
head to foot — lying loose and limp, without a trace of 
stiffness. A little practice will soon work wonders 
with you, and you will arise from this "resting exer- 
cise" much refreshed and feeling able to do your work 
well. 
There are also a number of other exercises in Re- 



182 HATHA YOGA. 

laxation taught and practiced by the Hatha Yogis, the 
following being among the best of what are known 
to the Yogis by the term (free translation) "Loosen- 
up" exercises: 

A FEW "LOOSEN-UP" EXERCISES. 

(i) Withdraw all prana from the hand, letting the 
muscles relax so that the hand will swing loosely from 
the wrist, apparently lifeless. Shake it backward and 
forwards from the wrist. Then try the other hand the 
same way. Then both hands together. A little prac- 
tice will give you the correct idea. 

(2) This is more difficult than the first exercise. It 
consists in making the fingers limp and relaxed and 
swinging them loosely from the knuckles. Try first 
one hand and then the other, then both. 

(3) Withdraw all prana from the arms and let them 
hang limp and loose by the sides. Then swing the 
body from side to side, letting the arms swing (like 
empty coat-sleeves) from the motion of the body, mak- 
ing no effort of the arms themselves. First one arm 
and then the other, and then both. This exercise may 
be varied by twisting the body around in various ways, 
letting the arms swing loose. You will get the idea 
if you will think of loose coat-sleeves. 

(4) Relax the forearm, letting it swing loose from 
the elbow. Impart a motion from the upper-arm, but 
avoid contracting the muscles of the forearm. Shake 
the forearm around Hmp and loose. First one arm, 
then the other, then both. 

(5) Let the foot be completely relaxed and swung 
loose from the ankle. This will require some little 
practice, as the muscles moving the foot are generally 



RELAXATION RULES. 183 

m a more or less contracted condition. But baby's foot 
is loose enough when he is not using it. First one foot, 
then the other. 

(6) Relax the leg, withdrawing all prana from it 
and letting it swing loose and limp from the knee. 
Then swing it and shake it. First one leg and then the 
other. 

(7) Stand on a cushion, stool or large book and let 
one leg swing loose and limp from the thigh, after 
having relaxed it completely. First one leg and then 
the other. 

(8) Raise the arms straight above the head, and 
then, withdrawing all prana from them, let them drop 
of their own weight to the sides. 

(9) Lift the knee up in front as high as you can and 
then draw all prana from it and let it drop back of its 
own weight. 

(10) Relax the head, letting it drop forward, and 
then swing it about by the motion of the body. Then, 
sitting back in a chair, relax it and let it drop back- 
ward. It will, of course, drop in any direction the mo- 
ment you withdraw the prana from it. To get the right 
idea, think of a person falling asleep, who, the moment 
sleep overpowers him, relaxes and stops contracting the 
muscles of the neck, allowing the head to drop for- 
ward. 

(11) Relax the muscles of the shoulders and chest, 
allowing the upper part of the chest to fall forward 
loose and limp. 

(12) Sit in a chair and relax the muscles of the 
waist, which will allow the upper part of the body to 
pitch forward like that of a child who falls asleep in 
its chair and gradually falls out. 



184 HATHA YOGA. 

(13) One who has mastered these exercises so far 
may, if he sees fit, relax his whole body, commencing 
with the neck, until he gets down to the knees, when 
he will drop gently to the floor "all in a heap." This 
is a valuable acquirement, as in case of one slipping or 
falling by accident. The practice of this entire body 
relaxation will do much to protect them from injury. 
You will notice that a young child will relax in this 
way when it falls, and is scarcely affected by severe 
falls which would seriously bruise adults, or even break 
their limbs. The same phenomenon may be noticed in 
the cases of intoxicated persons who have lost control 
of the muscles and are in an almost complete state of 
relaxation. When they fall they come down "all in a 
heap" and suffer comparatively little injury. 

In practicing these exercises repeat each of them 
several times and then pass on to the next one. These 
exercises may be almost indefinitely extended and 
varied, according to the ingenuity and power of inven- 
tion of the student. Make your own exercises, if you 
will, using the above as suggestions. 

Practicing relaxation exercises, gives one a conscious- 
ness of self-control and repose, which is valuable. 
Strength in repose is the idea to be carried in the mind 
when thinking of the Yogi Relaxation theories. It is 
useful in quieting overwrought nerves; is an antidote 
for what is known as "muscle-bound" conditions result- 
ing from the employment of certain sets of muscles in 
one's daily work or exercise, and is a valuable acquire- 
ment in the direction of allowing one to rest himself at 
will and to thus regain his vitality in the shortest 
possible time. The Oriental people understand the 
science of relaxation and employ it in their daily life. 



RELAXATION RULES. 185 

They will undertake journeys which would frighten 
a Western man, and after traveling many miles will 
make a resting place, upon which they will throw them- 
selves down, relaxing every muscle and withdrawing 
the prana from all the voluntary muscles, allowing 
themselves to remain limp and apparently lifeless from 
head to foot. They indulge in a doze at the same time, 
if practicable, but if not they remain wide awake, with 
senses active and alert, but with the bodily muscles as 
above stated. One hour of this rest refreshes them 
as much, or more, than a night's sleep does the average 
man. They start on their journey again, refreshed 
and with new life and energy. Nearly all the wandering 
races and tribes have acquired this knowledge. It 
seems to have been intuitively acquired by the American 
Indian, the Arab, the savage tribes of Africa, and, in 
fact, races in all parts of the world. Civilized man 
has allowed this gift to lapse, because he has ceased to 
make the long journeys on foot, but it would be well 
for him to regain this lost knowledge and to use same 
to relieve the fatigue and nerve-exhaustion of the 
strenuous business life, which has taken the place of 
the old wandering life, with all its hardships. 

STRETCHING. 

"Stretching" is another method of resting employed 
by the Yogis. At first sight this will seem to be the 
reverse of relaxation, but it is really akin to it, inas- 
much as it withdraws the tension from the muscles 
which have been habitually contracted, and sends the 
prana through them to all parts of the system, equaliz- 
ing pranic conditions to the benefit of all the parts of 
the body. Nature impels us to yawn and stretch when 



186 HATHA YOGA. 

we are fatigued. Let us take a lesson from her book. 
Let us learn to stretch at will as well as involuntarily. 
This is not so easy as you may imagine and you will 
have to practice somewhat before you get the full bene- 
fit from it. 

Take up the Relaxation exercises in the order in 
which they are given in this chapter, but instead of 
relaxing each part in turn simply stretch them. Begin 
with the feet, and then work up to the legs, and then 
up to the arms and head. Stretch in all sorts of ways, 
twisting your legs, feet, arms, hands, head and body 
around in a way you feel like to get the full benefit of 
the stretch. Don't be afraid of yawning, either; that 
is simply one form of stretch. In stretching you will, 
of course, tense and contract muscles, but the rest and 
relief comes in the subsequent relaxation of them. 
Carry in your mind the "let-go" idea, rather than that 
of muscular exertion. We cannot attempt to give exer- 
cises in stretching, as the variety open to the student 
is so great that he should not require to have illustra- 
tions given him. Just let him give way to the mental 
idea of a good, restful stretch, and Nature will tell 
him what to do. Here is one general suggestion, how- 
ever : Stand on the floor, with your legs spread apart 
and your arms extended over your head, also spread 
apart. Then raise yourself on your toes and stretch 
yourself out gradually as if you were trying to reach 
the ceiling. A most simple exercise, but wonderfully 
refreshing. 

A variation of stretching may be effected by "shak- 
ing" yourself around lose and limp, employing as many 
parts of your body as you can. The Newfoundland 
dog, shaking the water from his skin when he emerges 



RELAXATION RULES. 187 

from the water, will give you a general idea of what we 
mean. 

All of these plans of relaxing, if properly entered 
into and carried out^ will leave the one practicing them 
with a sense of renewed energy and an inclination to 
again resume work, the same feeling as one experiences 
after arising from a healthy sleep and a subsequent 
good rubdown in the bath. 

MENTAL RELAXATION EXERCISE. 

Perhaps it will be as well for us to give an exercise 
in Mental Relaxation before we conclude this chapter. 
Of course, physical relaxation reacts on the mind and 
rests it. But Mental Relaxation also reacts upon the 
body and rests it. So this exercise may reach the needs 
of some who have not found just what they required in 
the preceding pages of this chapter. 

Sit quietly in a relaxed and easy position and with- 
draw the mind as far as possible from outside objects 
and from thoughts which require active mental effort 
Let your thought reach inward and dwell upon the 
real self. Think of yourself as independent of the body 
and as able to leave it without impairing the individual- 
ity. You will gradually experience a feeling of bliss- 
ful rest and calm and content. The attention must be 
withdrawn entirely from the physical body and centered 
entirely upon the higher "I," which is really "you." 
Think of the vast worlds around us, the millions of 
suns, each surrounded with its group of planets like 
our earth, only in many cases much larger. tGet an 
idea of the immensity of space and of time ; consider the 
extent of Life in all its forms in all these worlds and 
then realize the position of the earth and of yourself a 



188 HATHA YOGA. 

mere insect upon a speck of dirt. Then rise upward 
in your thought and realize that, though you be but an 
atom of the mighty whole, you are still a bit of Life 
itself, a particle of the Spirit; that you are immortal, 
eternal and indestructible; a necessary part of the 
Whole, a part which the Whole cannot get along with- 
out, a piece needed to fit into the structure of the 
Whole. Recognize yourself as in touch with all of 
Life; feel the Life of the Whole throbbing through 
you ; the whole ocean of Life rocking you on its bosom. 
And then awake and return to your physical life and 
you will find that your body is refreshed, your mind 
calm and strong, and you will feel an inclination to do 
that piece of work which you have been putting off for 
so long. You have profited and been strengthened by 
your trip into the upper regions of the mind. 

a moment's rest. 

A favorite Yogi plan for snatching a moment's rest 
from the task of the hour — taking rest "on the fly," 
as one of our young friends recently expressed it — is 
as follows: 

Stand up straight, with head erect and shoulders 
thrown back, your arms hanging loosely by your sides. 
Then raise your heels slowly from the ground, gradu- 
ally throwing your weight upon the balls of the feet, 
and at the same time raising your arms up by your 
sides until they stand out from your shoulders like 
the outstretched wings of an eagle. Take a deep breath 
as the weight falls upon the balls of the feet and as the 
arms spread out and you will feel like flying. Then 



RELAXATION RULES. 189 

expel the breath slowly and gradually sink back upon 
the heels and let the arms sink to their first position. 
Repeat if you like the sensation. The rising and ex- 
tending of the arms will impart a feeling of buoyanc} 
and freedom that must be experienced to be realized 



CHAPTER XXIV. 

THE USE OF PHYSICAL EXERCISE. 

Man in his original state did not need to be in- 
structed in physical exercise — neither does a child or 
youth with normal tastes. Man's original state of liv- 
ing gave him an abundance of varied activity, out-of- 
doors, and with all the best conditions for exercise. 
He was compelled to seek his food, to prepare it, to 
raise his crops, to build his houses, to gather up fuel, 
and to do the thousand and one things which were 
necessary to live in simple comfort. But as man began 
to be civilized he also began to delegate certain of his 
duties to others, and to confine himself to one set of 
activities, until at the present day many of us do 
practically no physical work, while others do nothing 
but hard physical work of a limited scope — both living 
unnatural lives. 

Physical labor without mental activity dwarfs a 
man's life — and mental labor without some sort of 
physical activity also dwarfs the man's life. Nature 
demands the maintaining of the balance — the adoption 
of the happy medium. The natural, normal life calls 
for the use of all of man's powers, mental and physi- 
cal, and the man who is able to so regulate his life that 
he gets both mental and physical exercise is apt to be 
the healthiest and happiest. 

Children obtain the necessary exercise in their plays, 
and the natural instinct of the child causes it to indulge 
in games and sports. Men, if they are wise, vary 

190 



USE OF EXERCISE. 191 

Cheir mental labor and sedentary lives with sports and 
games. The success which has attended the introduc- 
tion of golf and kindred games of recent years, shows 
that the old natural instinct of man is not dead. 

The Yogis hold that the instinct toward games — the 
feeling that exercise is needed, is but the same in- 
stinct that causes man to labor at congenial occupa- 
tions — it is the call of nature toward activity — varied 
activity. The normal, healthy body is a body that is 
equally well nourished in all of its parts, and no part 
is properly nourished unless it is used. A part that 
is unused receives less than the normal amount of 
nourishment, and in time becomes weakened. Nature 
has provided man with exercise for every muscle and 
part of his body, in natural work and play. By nat- 
ural work, we do not mean the work attendant upon 
some particular form of bodily labor, for a man fol- 
lowing one trade only exercises one set of muscles, and 
is apt to become "muscle-bound," and is in as much 
need of exercise as the man who sits at his desk all 
day, with the exception that the man working at his 
trade usually has the advantage of more out-of-door 
life. 

We consider the modern plans of "Physical Cul- 
ture" very poor substitutes for out-of-door work and 
play. They have no interest attached to them, and 
the mind is not called into play as it is in the case of 
work or games. But still anything in the way of exer- 
cise is better than nothing. But we protest against 
that form of Physical Culture which has for its ob- 
ject the enlargement of certain muscles, and the per- 
formance of the feats of the "strong men." All this 
is unnatural. The perfect system of physical culture 



192 HATHA YOGA. 

is that one which tends to produce a uniform develop, 
ment of the entire body — the employment of all the 
muscles — the nourishment of every part, and which 
adds as much interest as possible to the exercise, and 
which keeps its pupils out in the open air. 

The Yogis, in their everyday life, do their own 
work, and get much exercise in this way. They also 
take long walks through the woods (if they are near 
woods, and they usually are, for they prefer moun- 
tainous country and keep away from the plains and 
large cities so far as is possible), and over the hills. 
But they also have a number of forms of mild exer- 
cise with which they vary their hours of study and 
meditation. There is nothing especially novel or new 
about their exercise, and they bear a very close resem- 
blance to the calisthentic exercises and Delsarte move- 
ments, in favor in the West. The principal and im- 
portant point of difference, however, lies in the fact 
that they use the mind in connection with the bodily 
movements. Just as the interest in the work, and the 
game, brings the mind into play, so does the Yogi 
allow his exercise to call into operation his mind. He 
takes an interest in the exercises, and by an effort of 
the will sends an increased flow of prana to the part 
brought into motion. Hie thus obtains a multiplied 
benefit, and a few minutes exercise do him as much 
good as would ten times that amount of exercise, if 
performed in the usual indifferent, uninterested way. 

This "knack" of sending the mind to the desired 
part is easily acquired. All that is necessary is to ac- 
cept as a fact the statement that it can be done, thus 
doing away with all subconscious resistance, occa- 
sioned by the doubting mental attitude; then simply 



USE OF EXERCISE. 193 

command the mind to send a supply of prana to the 
part, and to increase the circulation there. The mind 
does this to a certain extent, involuntarily, the mo- 
ment that the attention is centered on a part of the 
body, but the effect is greatly increased by the effort 
of the will. Now, it is not necessary to contract the 
brows, clench the fist, or to make a violent physical 
effort in order to operate the Will in this way. In 
fact, the simplest way to accomplish the desired result 
is to confidently expect that what you wish will happen. 
This "confident expectation" acts practically as a strong 
and positive command of the Will — put it into opera- 
tion and the thing is accomplished. 

For instance, if you wish to send an increased 
amount of Prana to the foreaTm, and to increase the 
circulation to that part, thereby increasing the nour- 
ishment, simply double the arm, and then gradually 
extend it, fastening the gaze or attention upon the 
lower arm, and holding trie thought of the desired 
result. Do this several times, and you will feel that 
the forearm has been greatly exercised, although you 
have used no violent motion, and have used no ap- 
paratus. Try this plan on several parts of the body, 
making some muscular motion in order to get the 
attention there, and you will soon acquire the knack, 
so that when you go through any ordinary simple 
exercise you will do this almost automatically. In short, 
when you exercise, realize what you are doing and what 
you are doing it for, and you will get the result. Put 
life and interest into your exercise, and avoid the list- 
less, mechanical manner of going through the mo- 
tions, so common in physical culture exercises. Put 
some "fun" into it, and enjoy it. In this way both 



194 HATHA YOGA. 

mind and body obtain a benefit, and you will leave 
your exercise with a splendid glow and thrill such as 
you have not experienced for many a day. 

In our next chapter we give a few simple exercises, 
which if followed will give you all the movements 
necessary to exercise your entire body, bringing every 
part into play, strengthening every organ, and making 
you not only well developed, but straight and erect as 
an Indian, and as supple and quick of movement as an 
athlete. These exercises are takei* in part from some 
of the Oriental movements, adapted for Western use, 
combined with a number of motions which have found 
favor with the physical trainers of the armies of Eu- 
rope and America. These army physical directors have 
studied the Oriental movements, and have adopted such 
of them as suited their purpose, and have succeeded in 
forming a series of movements, which while very sim- 
ple and easily performed in a few minutes, are capable 
of accomplishing as much for a man or woman as 
many elaborate courses and systems of physical culture 
which are sold at high prices. Do not let the simplic- 
ity and brevity of this system cause you to undervalue 
it. It is just the thing you have been looking for, with 
all the unnecessary features "trimmed off." Try the 
exercises for a while, before you make up your mind 
about them. They will practically "make you over" 
physically, if you will take the time and trouble to put 
them into faithful practice. 



CHAPTER XXV. 

SOME YOGI PHYSICAL EXERCISES. 

Before telling you about these exercises, we wish 
again to impress upon you that exercise without inter- 
est fails in its effect. You must manage to take an in- 
terest in your exercise, and to throw some mind into 
it. You must learn to like the work, and to think of 
what it all means. By following this advice you will 
obtain multiplied benefit from this work. 

STANDING POSITION. 

Each exercise must be begun by you standing in a 
natural manner, i. e. with your heels together ; head 
erect ; eyes front ; shoulders back ; chest expanded ; ab- 
domen drawn in a little, arms at the sides. 

Exercise I. 

(i) Extend the arms straight out in front of you, 
on the level of the shoulder, with palms of the hands 
touching each other; (2) Swing back the hands until 
the arms stand out straight, sideways, from the shoul- 
ders, or even a little further back if they will go there 
easily without forcing; return briskly to Position I, and 
repeat several times. The arms should be swung with 
a rapid movement, and with animation and life. Do 
not go to sleep over the work, or rather play. This ex- 
ercise is most useful in developing the chest, muscles 
of the shoulders, etc. In swinging the hands back- 
ward, it is an improvement if you will rise on your 

195 



196 HATHA YOGA. 

toes during the backward sweep, sinking on your heels 
as you move the arms forward again. The repeated 
movements should be rhythmical, backward and for- 
ward, like the swinging of a quick pendulum. 

Exercise II. 

(i) Extend the arms straight out from the shoul- 
der, sideways, with opened hands; (2) With the arms 
so extended, swing the hands around in circles, (not 
too wide) keeping the arms back as far as possible, and 
not allowing the hands to pass in front of the line of 
the breast while making the circles. Continue making 
the circles until say twelve are made. It improves this 
exercise to inhale a full breath (according to the Yogi 
practice) and to retain the air until several circles are 
made. This exercise develops the chest and shoulders, 
and back. Put life into it, and take an interest in what 
you are doing. 

Exercise III. 

(1) Extend the arms straight in front of you, let- 
ting the little fingers of each hand touch each other, 
the palms being upward; (2) Then keeping the little 
fingers still touching, bring the hands straight up in a 
curved circular movement, until the tips of the fingers 
of both hands touch the top of the head back of the fore- 
head, the backs of the fingers touching, the elbows 
Swinging out as the movement is made until (when the 
fcngers touch the head, with thumbs pointing to the 
rear) they point out straight sideways. (3) Let the 
Angers rest on the top of the head a moment, and tton 
with the elbows pressing back (which forces the shoul- 
ders back) force the arms backward with an oblique 



PHYSICAL EXERCISES. 197 

motion until they reach the sides at full length, as in 
tiie standing position. 

Exercise IV. 

(1) Extend the arms straight out, sideways, from 
the shoulders. (2) Then, still keeping the upper- 
arms extended in same position, bend the arms at the 
elbow and bring the forearm upward with a circular 
movement, until the tips of the extended fingers lightly 
touch the tops of the shoulders. (3) Then keeping the 
fingers in the last position, force the elbows out to the 
front until they touch, or nearly so (a little practice 
will enable you to touch them together). (4) Then, 
keeping the fingers still lightly touching the tops of the 
shoulders, swing the elbows as far back as you can 
get them. (A little practice will enable you to get them 
much further back than at the first attempt.) (5) 
Swing the elbows to the front position and then back 
to the rear position, several times. 

Exercise V. 

(1) Place the hands on the hips, thumbs to the rear, 
and elbows pressed back; (2) Bend the body forward, 
from the hips, as far as you can, keeping the chest pro- 
truding and the shoulders pressed back. (3) Raise 
the body to the original standing position (hands still 
at hips) and then bend backward. In these movements 
the knees should not be bent, and the motions should 
be made slowly and gently. (4) Then (hands still on 
hips) bend gently to the right, keeping the heels firmly 
on the ground, knees unbent, and avoid twisting the 
body. (5) Resume original position, and then bend the 
body gently to the left, observing the precautions given 



198 HATHA YOGA. 

in last movement. This exercise is somewhat fatigu- 
ing, and you should be careful not to overdo it at the 
start Proceed gradually. (6) With hands in same 
position on the hips, swing the upper part of the body 
around in a circle, from the waist up, the head describ- 
ing the largest circle, of course. Do not move the 
feet or bend the knees. 

Exercise VI. 

(i) Standing erect, raise the arms straight up over 
the head, hands remaining open with thumbs touching 
each other when the arms are fully extended upward 
— palms to the front, of course. (2) Then, without 
bending the knees, bend the body forward from the 
waist and endeavor to touch the floor with the extend- 
ed finger tips — if you are unable to do this at first, do 
the best you can, and you will soon be able to do it 
properly— but remember that neither the knees or the 
arms must be bent. (3) Rise, and repeat several times. 

Exercise VII. 

(1) Standing erect, with hands on hips, raise your- 
self on the balls of the feet several times, with sort of a 
springy motion. Pause a moment after you have 
raised upon your toes, then let the heels sink to the 
floor, then repeat, as above suggested. Keep the knees 
unbent, and the heels together. This exercise is spe- 
cially beneficial in developing the calf of the leg, and 
will make it feel sore the first few times it is tried. If 
you have an undeveloped calf, here is the exercise for 
you. (2) With hands still on hips, place your feet 
about two feet apart, and then lower the body into a 



PHYSICAL EXERCISES. 199 

"squatting" position, pausing a moment and then re- 
suming original position. Repeat several times, but not 
too often at first, as it will make the thighs feel a little 
sore at the beginning. This exercise will give one 
well developed thighs. This last movement may be 
improved upon by sinking down with the weight rest- 
ing upon the ball of the foot, instead of upon the 
heel. 

Exercise VIII. 

(1) Stand erect, with hands on hips; (2) Keeping 
the knee straight, swing the right leg out about fifteen 
inches (keeping the toe turned a little out, and the 
sole flat — then swing back to the rear until the toe 
points straight to the ground, keeping the knee stiff all 
the time. (3) Repeat the swinging backward and for- 
ward several times. (4) Then do the same with the 
left leg. (5) With hands still on hips, raise the right 
leg up, bending the knee, until the upper-leg (thigh) 
stands straight out from the body (if you can raise it 
still a little higher, you may do so). (6) Place your 
foot again on the ground, and go through the same 
motion with the left leg. (7) Repeat several times, 
first one leg and then the other, moving slowly at first 
and gradually increasing your speed until you are ex- 
ecuting a slow trot without moving from the one spot. 

Exercise IX. 
( 1 ) Stand erect, with the arms extended straight in 
front of you, from the shoulders, and of course on a 
level with the shoulders — the palms must be down, fin- 
gers straight out, thumbs folded under, and the thumb 
side of hands touching each other; (2) Bend the body 
forward from the hips, stooping forward as far as 



200 HATHA YOGA. 

possible, and at the same time swing the arms forward 
with a sweeping movement, sending them down, back- 
ward and upward at the back, so that when the body 
has reached the limit of the bending forward movement 
the arms are extended back and over the body— keep 
the arms stiff, and do not bend the knees. (3) Re- 
sume standing position and repeat several times. 

Exercise X. 

(1) Extend the arms straight, sideways, from the 
shoulder, and hold them there stiff and rigid with 
hands open; (2) Close the hands forcibly, with a quick 
motion, pressing the fingers well into the palm; (3) 
Open the hands forcibly, and quickly, spreading out the 
fingers and thumbs as widely as possible, forming a 
fan-shaped hand; (4) Close and open the hands as 
above stated, several times, as rapidly as possible. Put 
life into the exercise. This is a splendid exercise for 
developing the muscles of the hand, and for acquiring 
manual dexterity. 

Exercise XI. 

(1) Lie upon your stomach, extending your arms 
above your head and then bowed upward, and your 
legs stretched out full length and raised backward and 
upward. The correct position may be carried in the 
mind by imagining a watch-crystal or a saucer resting 
on the table on its middle, with both ends turning up- 
ward. (2) Lower and raise the arms and legs, sev- 
eral times. (3) Then, turn over on your back, and lie 
extended at full length, with arms extended straight 
out, upwards over the head, with back of fingers touch- 
ing the ground. (4) Then raise up both legs from the 



PHYSICAL EXERCISES* 201 

waist until they stand straight up in the air, like the 
mast of a ship, your upper-body and arms remaining in 
the last position named. Lower the legs and raise 
them several times. (5) Resume position 3, lying flat 
upon the back at full length with arms extended 
straight out upward, over the head, with backs of fin- 
gers touching the ground; (6) Then gradually raise 
body to sitting position, with arms projecting straight 
out in front of the shoulders. Then go back gradually 
to the lying-down position, and repeat the rising and 
lowering several times. (7) Then turn over on the 
face and stomach again, and assume the following po- 
sition: Keeping the body rigid from head to foot, 
raise your body until its weight rests upon your palms 
(the arms being siretched out straight in front of you) 
at one end, and upon your toes at the other end. Then 
gradually bend arms at the elbow, allowing your chest 
to sink to the floor ; then raise up your chest and upper- 
body by straightening out your arms, the entire weight 
falling upon the arms, with the toes as a pivot — this 
last is a difficult motion, and should not be overdone at 
first. 

EXERCISE TO REDUCE LARGE ABDOMEN. 

This exercise is for those troubled with a too large 
abdomen, which trouble is caused by too much fat gath- 
ering there. The abdomen may be materially reduced 
by a reasonable indulgence in this exercise — but al- 
ways remember "moderation in all things," and do not 
overdo matters, or be in too much of a hurry. Here 
is the exercise: (1) Exhale the breath (breathe out all 
the air in the lungs, without straining yourself too 
much), and then draw the abdomen in and up as far as 



202 HATHA YOGA. 

you can, then hold for a moment and let it resume its 
natural position. Repeat a number of times and then 
take a breath or two, and rest a moment. Repeat sev- 
eral times, moving it in and out. It is surprising how 
much control one may gain over these stubborn mus- 
cles with a little practice. This exercise will not only 
reduce the fatty layers over the abdomen, but will also 
greatly strengthen the stomach muscles. (2) Give 
the abdomen a good (but not rough) kneading and 
rubbing. 

a "setting-up" exercise. 

This exercise is intended to give one a graceful and 
natural manner of standing and walking, and to cure 
him of the habit of "slouching/' and shambling along. 
If faithfully practiced it will cause you to manifest an 
erect, graceful carriage. It enables you to so carry 
yourself that every organ has plenty of "elbow-room," 
and every part of the frame is properly poised and 
counter-poised. This, or a similar plan, is followed by 
the military authorities of many countries, in order to 
give their young officers the proper carriage, but its 
good effect in these cases is somewhat marred by other 
military practices which cause a stiffness which does 
not come to those who practice this exercise apart from 
the drill. The exercise is as follows — follow it care- 
fully : ( 1 ) Stand erect, with heels together, toes slightly 
pointed outward. (2) Raise the arms up by the sides 
(with a circular movement) until the hands meet over 
the head, thumbs touching each other; (3) Keeping 
knees stiff; the body rigid; the elbows unbent; (and 
shoulders bent well back as the movement is made) ; 
bring down the hands, slowly, with a sideway circular 



PHYSICAL EXERCISES. 203 

motion, until they reach the sides of the legs the little 
finger and the inner-edge (the "chopping-edge") of the 
hand alone touching the leg, and the palms of the hands 
facing straight to the front. The soldier gets the 
right position by touching the little finger of each hand 
to the seam of his trousers. (4) Repeat several times, 
ihwly remember. With the hands in the last posi- 
tion, having been placed there by the motion stated, 
it is very difficult for the shoulders to warp forward. 
The chest is projected a little ; the head is erect ; neck is 
straight; the back straight and hollowed a little (the 
natural position) ; and the knees are straight. In 
short, you have a fine, erect carriage — now keep it. It 
will help you to stand in this position, and then, keep- 
ing the little finger along the trouser-leg seam place, 
walk around the room. A little practice of this kind 
will work wonders with you, and you will be surprised 
at the improvement which you have wrought upon 
yourself. But it takes practice, and perseverance — ■ 
and so does everything else worth having. 

Now this is about all of our little system of exercises. 
It is simple and unpretentious, but wonderfully effect- 
ive. It brings every part of the body into play, and if 
faithfully followed will indeed "make you over" physic- 
ally. Practice faithfully, and take an interest in the 
work. Put some mind into it, and remember always 
what you are doing the work (or play) for. Carry 
the thought of "STRENGTH AND DEVELOP- 
MENT" with you when you exercise, and you will 
get much better results. Do not exercise soon after 
a meal, or immediately before one. Do not overdo 
things — start with a few repetitions of any exercise at 
first, and then gradually increase it until you have 



204 HATHA YOGA. 

reached a fair number of repetitions. Better go 
through the exercises several times a day (if possible) 
rather than attempt to do too much at one period of ex- 
ercise. 

The above little "Physical Culture" system, will do 
as much for you as will many high priced "courses" 
of instruction — either personal or by mail. They have 
stood the test of time, and still are "up-to-date." They 
are as simple as they are effective. Try them, and be 
strong. 



CHAPTER XXVI. 

THE YOGI BATH. 

It should not be necessary to devote a chapter of this 
book to the importance of bathing. But even in this, 
the twentieth, century a great mass of the people under- 
stand practically nothing about this subject. In the 
large cities the easy access to the bathtub has, in a 
measure, educated the people up to at least a partial 
use of water on the outer surface of the body, but in 
the country, and even in many homes in the cities, bath- 
ing is not given the place it should occupy in the daily 
life of the people. And so we think it well to call the 
attention of our readers to the subject and explain to 
Ihem why the Yogis set so much store upon a clean 
body. 

In the state of nature man did not need the frequent 
use of the bath, for, his body being uncovered, the rains 
beat upon him, and the bushes and trees brushed against 
his skin, keeping it free from the gathered-up waste 
matter which the skin is continuously throwing off. 
And, then, the primitive man, like the animals, always 
had streams handy, and followed his natural instinct, 
which impelled him to take a plunge once in a while. 
But the use of clothing has changed all this, and man 
to-day, although his skin is still at work throwing off 
waste matter, is unable to get rid of the waste in the 
old way, and instead he allows it to pile up on his skin 
and consequently suffers physical discomfort and dis- 
ease. A body may be very dirty indeed and still look 
clean to the naked eye. A peep at the garbage piles 
on its surface through a strong glass would shock many 
of you. 



206 HATHA YOGA. 

Bathing has been practiced by all races of men mak- 
ing any pretense of culture and civilization. In fact, 
it may be said that the use of the bath is a measuring- 
rod by which the culture of a nation may be determined. 
The greater the use of the bath, the greater the amount 
of culture, and the fewer the baths, the less culture. 
The ancient people carried the use of the bath to a 
ridiculous extent, departing from the natural methods 
and running to such extremes as perfumed baths, etc. 
The Greeks and Romans made the use of the bath a 
requisite of decent living, and many of the ancient 
people were far ahead of modern races in this respect. 
The Japanese people to-day lead the world in the 
recognition of the importance of the bath and in its 
faithful practice. The poorest Japanese would rather 
go without his meal than without his bath. One may 
go into a crowd in a Japanese city even on a warm day 
and fail to notice even the slightest unpleasant odor. 
Would that as much could be said of a crowd in Amer- 
ica or Europe? With many races bathing was, and is 
to-day, a matter of religious duty, the priests recog- 
nizing the importance of bathing, and knowing that 
it could be best impressed upon the masses in this way, 
having incorporated it among their religious rites. The 
Yogis, while not regarding it as a religious rite, never* 
theless practice bathing just as if it were. 

Let us see just why people should bathe. Very few 
of us really understand the matter and think it is 
merely to get rid of the dust and visible dirt which 
has accumulated upon our skin. But there is more than 
this to it, important as mere cleanliness is. Let us see 
just why the skin needs to be cleansed. 

We have explained to you, in another chapter, the 



THE jTOGI BATH. 207 

importance of a normal perspiration and how, if the 
pores of the skin become clogged or closed, the body is 
unable to get rid of its waste products. And how 
does it get rid of them? By the skin, breath and the 
kidneys. Many persons overwork their kidneys by 
making them do both their own work and that of the 
skin as well, for nature will make one organ do double 
work rather than to leave its work undone. Each pore 
is the end of a little canal called a sweat-tube, which 
extends way down into the surface of the body. There 
are about 3,000 of these little canals to each square 
inch of our skin. They are continually exuding a 
moisture called perspiration, or sweat, which moisture 
is really a fluid secreted from the blood and laden with 
the impurities and waste-matter of the system. You will 
remember that the body is constantly tearing down tissue 
and replacing it with new matter, and it must get rid of 
its waste just as a family must get rid of its waste sweep- 
ings and garbage. And the skin is one of the means 
by which the waste is removed. This waste, if al- 
lowed to remain in the system, acts as a breeding place 
and food for bacteria, germs, etc., and that is why na- 
ture is so anxious to get rid of it. The skin also exudes 
an oily fluid which is used to keep the skin soft and 
flexible. 

The skin itself is constantly undergoing great 
changes in its structure, just as is any other part of the 
body. The outer skin, often called the scarf-skin, is 
composed of cells, which are short-lived, and are con- 
stantly being sloughed off and replaced by younger cells 
forcing their way up from beneath the old ones. These 
wornout and discarded cells form a coating of waste 
matter on the surface of the skin, if they are not 



208 HATHA YOGA. 

brushed off or washed off. Of course quite a number 
of them are rubbed off by the clothing, but a consider- 
able quantity remain, and the bath or a wash is needed 
to get rid of them. 

In our chapter on the use of water as an irrigator 
for the internal man, we told you of the importance 
of keeping the pores open, and how soon a man would 
die if his pores were sealed, as shown by experiments 
and occurrences in the past. And this accumulation of 
wornout cells, oil, perspiration, etc., will at least par- 
tially seal up the pores unless the body is kept clean. 
And then, again, this filth on the surface of the skin is 
an invitation for stray germs and bacteria to take up 
their abode there and thrive. Are you extending this 
invitation to your friends, the germs? We are not 
speaking of dirt obtained from the outside world now — 
we know that you would not carry that around with 
you — but have you ever thought of this waste matter 
from your own system, which is just as much dirt as 
the other, and sometimes occasions worse results? 

Everyone should wash off his body at least once a 
day. We do not mean that a bath-tub is necessary 
(although a tub is, of course, a great convenience), but 
a good wash-off is requisite. Those who have not a 
bath tub can get just as good results by taking a towel 
and a basin and passing the wet towel over the entire 
body, rinsing the towel after the first rub, and then go- 
ing over the body the second time. 

The most desirable time for a wash-off or a bath is 
in the early morning, immediately after arising. The 
evening bath is also a good thing. Never bathe im- 
mediately before, or immediately after a meal. Give 
the body a good rubbing with a rough cloth, which will 



THE YOGI BATH. 209 

5tet to loosen up the dead skin, and which will also stim- 
ulate the circulation. Never take a cold bath when the 
body is cold. Exercise yourself a little until you warm 
up some., before taking a cold bath. In taking a plunge 
bath, always wet the head before getting the body un- 
der water — then wet the chest, and then plunge in. 

A favorite Yogi practice after taking a cold bath, or 
a cool one, is to rub the body vigorously with the hands, 
instead of using a towel, and then getting into dry 
clothes with the body still covered with moisture. In- 
stead of this making one feel cold, as some might 
imagine, it produces just the opposite effect, for a feel- 
ing of warmth is experienced immediately after the 
clothing is on, which is increased by a gentle exercise, 
which the Yogis always take immediately after the bath. 
This exercise is not violent, and is discontinued as soon 
as one feels himself in a gentle glow all over the 
body. 

The favorite Yogi bath, or wash-off, is in cool (not 
cold) water. They wash themselves vigorously all 
over, with the hands, or a cloth, followed by a hand- 
rubbing, practicing the Yogi deep breathing during the 
wash and the rubbing. They take this immediately 
after arising, and follow it with a mild exercise as we 
have stated. In very cold weather they do not plunge 
into the water, but apply it with a cloth, followed by the 
hand-rubbing. A wonderful reaction follows the appli- 
cation of cool water, applied as we have stated, and the 
body soon manifests a magnetic glow after the clothing 
is placed on one after the bath. The result of these 
Yogi baths if practiced for awhile is that the person 
will become vigorous and "hardy," their flesh becom- 
ing strong, firm and compact, and a "cold" becoming 



210 HATHA YOGA. 

almost unknown to them. The person practicing it be- 
comes like a strong, hardy tree, able to face all kinds 
of weather and seasons. 

Right here, let us caution our readers against adopt- 
ing a too cold bath at the start. Don't do this, particu- 
larly if you are of impaired vitality. Try water at a 
pleasant temperature at first, and then work down 
toward a little cooler, gradually. You will soon strike a 
degree of temperature that is most pleasing to you — 
stick to that. But do not punish yourselves. This morn- 
ing cool wash-down should be a thing of pleasure to 
you, not a punishment or a penance. When you have 
once caught the "knack" of it, you would never think 
of giving it up. It makes you feel good all day long. 
You feel a little cool as the wet cloth is applied to the 
body, but this is followed in a moment or so by a most 
delightful reaction and a feeling of warmth. In case 
you take a cool bath in the tub, instead of a wash-down, 
do not stay in the tub more than one minute, and use 
your hands vigorously the whole time that you are in 
the water. 

If you take these morning washes, you will not need 
many warm baths, although an occasional "soaking'* 
will do you good, and you will feel better for it. Give 
yourself a good rubbing down, and put on the clothing 
over a dry skin (in the case of a warm bath). 

Persons doing much walking, or standing, will find 
that a foot bath at night just before retiring, will prove 
most restful, and conducive to a good night's sleep. 

Now don't forget this chapter as soon as you have 
read it, but try the plan it advocates, and see how muck 
better you will feel. After trying it for awhile, you 
will not think of giving it up. 



THE YOGI BATH. 211 

THE YOGI MORNING WASH-DOWN. 

The following may give you some ideas regarding 
the way to get the best results from the morning wash- 
down. It is very invigorating and strengthening, and 
will make one feel the beneficial effect all the day. 

It begins with a little exercise which causes the blood 
to circulate and the Prana to be distributed all over the 
body, after the night's rest, and renders the body in the 
best condition in which to take the cool wash-down or 
bath. 

Preliminary Exercise. ( 1 ) Stand erect in a military 
attitude, head up, eyes front, shoulders back, hands at 
sides. (2) Raise the body slowly on toes, inhaling a 
deep breath, steadily and slowly. (3) Retain the breath 
for a few seconds, maintaining the same position. 

(4) Sink slowly to the first position, at the same time 
exhaling the breath through the nostrils, slowly. 

(5) Practice Cleansing Breath. (6) Repeat several 
times, varying by using right leg alone, then left leg 
alone. 

Then take the bath or wash-down, as described on 
the preceding pages. If you prefer the wash-down, 
fill the basin with cool water (not too cool, but just a 
pleasant stimulating temperature which will bring on 
the reaction). Take a rough cloth or towel and soak it 
in the water, and then wring about half the water out of 
it. Beginning with the chest and shoulders, then the 
back, then the abdomen, then the thighs and then the 
lower legs and feet, rub the body all over vigorously. 
Wring the water out of the towel several times in going 
over the body, in order that the entire body shall re- 
ceive fresh cool water upon it. Pause a second or so 



212 HATHA YOGA. 

several times during the wash-down, and take a couple 
of long deep breaths. Do not be in too much of a rush, 
but go about it calmly. At first few times the cool 
water may cause you to shrink a little, but you will soon 
get used to it, and will learn to like it. Do not make 
the mistake of commencing with too cool water, but 
rather work down the temperature by degrees. If you 
prefer the tub to the wash-down, half fill the tub with 
water of the proper temperature, and kneel in it while 
you do the rubbing, then plunge the whole body under 
the water for a moment, and then get out at once. 

Following either the wash-down or the tubbing, one 
should rub the hands vigorously over the body several 
times. There is something in the human hands which 
cannot be duplicated by a cloth or towel. Try it for 
yourself. Leave a little moisture on the surface of the 
skin, and then get into your underclothes at once, and 
you will be surprised at the peculiar glow which will 
come over you. Instead of the water making you feel 
chilly you will experience a peculiar feeling of warmth 
on all parts of the body covered by the clothing, under 
which a little moisture has been left on the skin. In 
case of either wash-down or tubbing, follow the wash 
or bath with the following exercise, after the under- 
clothing has been put on : 

Concluding Exercise, (i) Stand erect; stretch out 
arms straight in front of you, on the level of the 
shoulders, with fists clenched and touching each other ; 
swing back the fists until the arms stand out straight, 
sideways, from the shoulders (or still a little farther 
back if they will go there easily without forcing) , this 
stretches the upper part of the chest; repeat several 
times and then rest a moment. (2) Resume the clos- 



THE YOGI BATH. 213 

ing position of 1, the arms straight out, sideways, from 
the shoulders ; the arms still extending from the sides, 
on a level with the shoulders, swing the fists around in 
circles, from the front to the back — then reverse, and 
swing from the back to the front — then vary it by ro- 
tating them alternately, like the arms of a windmill ; re- 
peat several times. (3) Stand erect, raise the hands 
over the head ; hands open, and thumbs touching ; then 
without bending the knees try to touch the floor with 
the tips of the fingers — if you are unable to do this, do 
the best you can; return to first position. (4) Raise 
yourself on the balls of your feet, or your toe-joints, 
several times, with sort of a springy motion. (5) Stand- 
ing, place your feet about two feet apart, then sink 
slowly to a squatting position, for a moment, then re- 
sume original position. Repeat several times. (6) Re- 
peat No. 1, several times. (7) Finish with the Cleans- 
ing Breath. 

This exercise is not nearly as complicated as it ap- 
pears at first reading. It is really a combination of five 
exercises, all of which are very simple and easily per- 
formed. Study and practice each section of the exer- 
cise, before you take the bath, and master each part 
thoroughly. Then it will run like clock-work, and will 
take but a few moments to perform it. It is very in- 
vigorating, calling into play the entire body, and will 
make you feel like a new man, or woman, if you take it 
just after the bath or wash-down. 

The wash-down of the upper part of the body in the 
morning, gives a strength and vitality through the day, 
while a wash-down of the body from the waist down 
(including the feet) at night, rests one for the night's 
slumber, and is very refreshing. 



CHAPTER XXVII. 

The Solar Energy. 

Our students are, of course, more or less familiar 
with the fundamental scientific principles of astronomy. 
That is to say, they are aware that even in that infini- 
tesimally small portion of the Universe of which we 
have any knowledge through the sense of sight, even 
when aided by the most powerful telescopes, there are 
millions of fixed stars — all of which are suns, equal in 
size to, and in some cases many times larger than the 
sun governing our particular planetary system. Each 
sun is a centre of energy for its planetary system. Our 
sun is the greater radiator of energy for our planetary 
system, which is composed of several planets known 
to science, and several still unknown to astronomers — 
our own planet, the Earth, being but one of a large 
family. 

Our sun, like the other suns, is continually throwing 
off energy into space, which energy vitalizes its sur- 
rounding planets and makes life possible on them. 
Without the rays of the sun, life would be impossible 
on the earth — even the most simple forms of life known 
to us. We are all dependent upon the sun for vitality — 
vital force. This vital force or energy is of course that 
which the Yogis know as Prana. Prana is of course 
everywhere, yet certain centres are constantly being 
used to absorb and again send this energy — to keep up a 
perpetual current as it were. Electricity is everything, 
but still dynamos and like centres are necessary to 

214 



SOLAR ENERGY. 215 

gather it up and send it out in concentrated form A 
constant current of Prana is maintained between the 
sun and its several planets. 

It is generally taken for granted (and modern 
science does not dispute it) that the sun is a mass of 
seething fire — a sort of fiery furnace, and that the light 
and heat which we receive are the emanations from this 
great furnace. But the Yogi philosophers have always 
held differently. They teach that although the consti- 
tution of the sun, or rather the conditions prevailing 
there, are so different from those prevailing here that the 
human mind would have much difficulty in forming an 
intelligent conception of them, still it is not literally a 
mass of matter in combustion, just as a blazing ball of 
burning coal would be — nor is it as a ball of molten 
iron. Neither of these conceptions are accepted by the 
Yogi teachers. They hold, on the contrary, that the 
sun is composed largely of certain substances very simi- 
lar to the newly discovered substance known as 
"radium." They do not say that the sun is composed 
of radium, but have held for many centuries that it is 
composed of numerous substances, or forms of matter, 
having properties similar to those observed to exist in 
that substance which the Western world is just now 
thinking so much about, and which its discoverers have 
termed radium. We are not attempting to describe or 
explain radium, but are merely stating that it seems to 
possess certain qualities and properties which the Yogis 
teach are possessed in varying degrees by the several 
substances forming the "sun-matter." It is very prob- 
able that some of the other sun-substances may yet be 
found on this planet — resembling radium and yet hav- 
ing points of difference. 



216 HATHA YOGA. 

This sun-substance is not in a molten state, or in a 
state of combustion as we generally use the word. But 
it is constantly drawing to itself a current of Prana 
from the planets, passing it through some wonderful 
process of Nature and sending a return current to the 
planets. As our students know, the air is the principal 
source from which we extract Prana, but the air itself 
receives it from the sun. We have told how the food 
we eat is filled with Prana, which we extract and use — 
but the plants receive their Prana from the sun. The 
sun is the great store-house of Prana for this solar sys- 
tem, and is a mighty dynamo constantly sending forth 
its vibrations to the limits of its system, vitalizing 
everywhere and making possible life — physical life, we 
mean, of course. 

This book is not the place in which to attempt to 
describe the wonderful facts regarding the sun's work, 
which are known to the best Yogi teachers, and we 
touch upon the subject merely that our students will 
know the sun for what it is, and realize what it means 
to all living creatures. The object of this chapter is to 
bring to your minds the fact that the sun's rays are 
filled with vibrations of energy and life, which we are 
using every moment of our lives, but which we are most 
likely not using to the degree possible to us. Modern 
and civilized people seem afraid of the sun — they 
darken their rooms, cover themselves all over with 
heavy clothes in order to keep out its rays— run away 
from it in fact. Now, remember right here that when 
we speak of the sun's rays, we are not speaking of 
heat. Heat is produced by the action of the sun's rays 
coming in contact with the earth's atmosphere — outside 
of the earth's atmosphere (in the inter-planetary 



SOLAR ENERGY. 217 

/egions) intense cold prevails, because there is no re- 
sistence offered the sun's rays. So when we tell you to 
take advantage of the sun's rays, we do not mean to 
sit out in the heat of the mid-summer sun. 

You must stop this practice of running away from 
the sunlight. You must admit the sun to your rooms. 
Do not be so afraid of your rugs or carpets. Do not 
keep your best rooms closed all the time. You do not 
wish your rooms to be like a cellar into which the sun 
never shines. O'pen your windows in the early morn- 
ing, and let the rays of the sun, either direct or re- 
flected, beat into the room, and you will find an atmos- 
phere of health, strength and vitality gradually prevad- 
ing your home, replacing the old atmosphere of disease, 
weakness and lack of life. 

Get out into the sun once in awhile — don't shun the 
sunny side of the street, except when the weather is 
very warm indeed, or about noon-time. Take sun- 
baths occasionally. Get up a few minutes earlier, and 
stand, sit or lie down in the sun, and let it freshen up 
your whole body. If you are so situated that you may 
do so, take off your clothing and let the sun's rays reach 
your body without the interference of clothing. If you 
have never tried this, you will scarcely believe how 
much virtue there is in a sun-bath, and how strong 
you will feel after it. Do not dismiss this subject with- 
out a thought. Experiment a little with the sun's rays, 
and get some of the benefit of the direct vibrations on 
your body. If you have any special weakness of the 
body, you will find that you will obtain relief by letting 
the rays of the sun reach the affected part, or the 
surface of the body, right over the affected part. 

The early morning rays of the sun are by far the 



218 HATHA YOGA. 

most beneficial, and those who rise early and get the 
benefit of these fresh rays are to be congratulated. 
After the sun has risen about five hours, the vital ef- 
fects of the rays lessen, and then gradually decrease as 
the day nears its close. You will notice that flower- 
beds which receive the early morning sunshine, thrive 
much better than those who get only the afternoon 
rays. All lovers of flowers understand this, and realize 
that sunshine is as necessary to healthy plant life, as is 
water, air and good soil. Study the plants a little — get 
back to nature, and read your lesson there. The sun 
and air are wonderful tonics — why do you not partake 
of them more freely ? 

In other parts of this book, we have spoken of the 
power of the mind to attract to the system an additional 
share of prana from the air, food, water, etc. And this 
is true of the Prana or vital force in the sun's rays — 
you may increase the benefit by the proper mental atti- 
tude. Walk out in the morning sun — lift up your head, 
throw back your shoulders, take a few good breaths 
of the air which is being charged with Prana from the 
sun's rays. Let the sun shine on you. And then, form 
the mental image suggested by the words, while you re- 
peat the following (or similar) mantram: "I am 
bathed in Nature's beautiful sunlight — I am drawing 
from it life, health, strength and vitality. It is making 
me strong and full of energy. I feel the influx of 
Prana — I feel it coursing all through my system, from 
my head to my feet, invigorating my entire body. I 
love the sunlight, and get all its benefits." 

Practice this whenever you get an opportunity, and 
then you will gradually begin to realize what a good 
thing you have been missing all these years while you 



SOLAR ENERGY. 219 

have been running away from the sun. Do not unduly 
expose yourself to the mid-summer sun, on hot days, 
particularly about noon. But, winter and summer, the 
early morning rays will not hurt you. Learn to love 
rbe sunlight and all that it stands for. 



CHAPTER XXVIII. 



FRESH AIR. 



Now, do not pass-by this chapter, because it treats of 
a very common subject. If you feel inclined to so pass 
it by — then you are the very person for whom it is in- 
tended, and by whom it is most needed. Those who 
have looked into the matter and have learned something 
of the benefit and necessity of fresh air, will not pass 
this chapter by, even though they may know all that it 
contains — they are glad to read the good news again. 
And, if you don't like the subject, and feel inclined to 
skip it, then you surely need it. In other chapters of 
this book we have spoken of the importance of breath- 
ing — both in its esoteric as well as its exoteric phase. 
This chapter is not intended to take up the subject of 
breathing again, but will merely give a little preach- 
ment upon the necessity of fresh air and plenty of it — a 
preachment much needed by the people of the West, 
where hermetically closed sleeping rooms, and air-tight 
houses are so much in vogue. We have told you of the 
importance of correct breathing, but the lesson will do 
you but little good unless you have good fresh air to 
breathe. 

This thing of people shutting themselves up in 
tightly closed rooms, lacking proper ventilation, is the 
most stupid idea that one can conceive of. How people 
can do it after acquainting themselves with the facts re- 
garding the action and functions of the lungs, is more 
than the thinking man can answer. Let us take a plain, 
common-sense, brief look at this subject. 

a 20 



FRESH AIR. 221 

You will remember that the lungs are constantly 
throwing off the waste matter of the system — the breath 
is being used as a scavenger of the body, carrying off the 
waste products, broken down and refuse matter from all 
parts of the system. The matter thrown off by the 
lungs is almost as foul as that thrown off by the skin, 
the kidneys and even the bowels — in fact, if the supply 
of water given the system is not sufficient, nature makes 
the lungs do much of the work of the kidneys, in get- 
ting rid of the foul poisonous waste products of the 
body. And if the bowels are not carrying off the 
normal amount of waste matter, much of the contents 
of the colon gradually works through the system, seek- 
ing an outlet, and is taken up by the lungs and thrown 
off in the exhaled breath. Just think of it — if you shut 
yourself up in a tightly closed room, you are pouring 
out into the atmosphere of that room over eight gallons 
an hour of carbonic acid gas, and other foul and poi- 
sonous gases. In eight hours you throw off sixty-four 
gallons. If there are two sleeping in the room, multiply 
the gallons by two. As the air becomes contaminated, 
you breathe this poisonous matter over and over again 
into your system, the quality of the air becoming worse 
with each exhaled breath. No wonder that anyone 
coming into your room in the morning notices the 
stench pervading it, if you have kept the windows low- 
ered. No wonder you feel cross, stupid, quarrelsome, 
and generally "grouchy" after a night in this kind of a 
pest house. 

Did you ever think just why you sleep at all ? It is 
to give nature a chance to repair the waste that has been 
going on during the day. You cease using up her ener- 
gies in work, and give her a chance to repair and build 



222 HATHA YOGA. 

up your system so that you will be all right on the 
morrow. And in order to do this work right, she re- 
quires at least normal conditions. She expects to be 
supplied with air containing the proper proportion of 
oxygen — air that has been exposed to the sunlight of 
the preceding day and which has thereby been freshly 
charged with Prana. Instead of this you give her noth- 
ing but a limited amount of air, half-poisoned with the 
refuse of your body. No wonder she gives you nothing 
but a patch- work job sometimes. 

Any room that smells of that peculiar fetid odor that 
you have all noticed in a poorly ventilated bedroom, is 
no place for you to sleep in until it has been ventilated 
and kept supplied with fresh air. The air in a bed- 
room should be as nearly as possible kept as pure as 
the outside air. Don't be afraid of catching cold. Re- 
member that the most approved modern method of 
treating consumption calls for the patient to be kept in 
the fresh air, at night, no matter how cold it is. Put on 
plenty of bed covering, and you will not mind the cold 
after you get a little used to it. Get back to nature! 
Fresh air does not mean sleeping in a draught, re- 
member. 

And what is true of sleeping rooms is also true of 
living rooms, offices, etc. Of course, in winter one 
may not allow too much of the outside air to get into 
the house, as that would bring down the temperature 
too low, but still there is a happy compromise which 
may be made even in cold climates. Open the windows 
once in awhile and give the air a chance to circulate in 
and out. In the evening, do not forget that the lamps 
and gaslights are using up a goodly supply of oxygen 
also — so freshen things up a little, once in awhile. 



FRESH AIR. 223 

Read up something on ventilation, and your health witf 
be better. But even if you do not care to go that deep 
into the matter, think a little bit of what we have said, 
and your common sense will do the rest. 

Get out awhile every day and let the fresh air blow 
upon you. It is full of life and health giving properties. 
You all know this, and have known it all your lives. 
But, nevertheless, you stick indoors in a manner which 
is entirely foreign to Nature's plans. No wonder you 
do not feel well. One cannot violate nature's rules with 
impunity. Do not be afraid of the air. Nature in- 
tended you to use it — it is adapted to your nature and 
requirements. So don't be afraid of it — learn to love 
it. Say to yourself- while walking out and enjoying 
the fresh air: "I am a child of Nature — she gives 
me this pure good air to use, in order that I may 
grow strong and well, and keep so. I am breathing 
in health and strength and energy. I am enjoying 
the sensation of the air blowing upon me, and I feel 
its beneficial effects. I am Nature's child, and I 
enjoy her gifts." Learn to enjoy the air, and you will 
be blessed. 



CHAPTER XXIX. 

NATURE'S SWEET RESTORER — SLEEP. 

Of all of nature's functions that should be under- 
Stood by people, sleep seems the one which should be 
so simple that no instruction or advice should be needed. 
The child needs no elaborate treatise upon the value 
and necessity of sleep — it just sleeps, that's all. And 
the adult would do the same if he lived closer to na- 
ture's ways. But he has surrounded himself with 
such artificial environments that it is almost impossi- 
ble for him to live naturally. But he may go a con- 
siderable distance on the return journey to nature, 
notwithstanding his unfavorable environments. 

Of all the foolish practices that man has picked up 
on his travels away from nature, his habits of sleeping 
and rising are among the worst. He wastes in excite- 
ment and social pleasures the hours which nature has 
given him for his best sleep, and he sleeps over the 
hours in which nature has given him the greatest 
chance to absorb vitality and strength. The best sleep 
is that taken between the hours of sunset and mid- 
night, and the best hours for out of door work and the 
absorbing of vitality are the first few hours after the 
sun rises. So we waste at both ends, and then wonder 
why we break down in middle-age or before. 

During sleep nature does a great part of her repair 
work and it is highly important that she be given this 
opportunity. We will not attempt to lay down any rules 
about sleeping, as different people have different needsc 
and this chapter is merely given as a slight suggestion. 



SLEEP. 225 

Generally speaking, however, about eight hours is the 
normal demand of nature for sleep. 

Always sleep in a well ventilated room, for rea- 
sons given in our chapter on fresh air. Place upon 
yourself enough bed-clothing to keep you comfortable, 
but do not bury yourself under the mass of heavy bed- 
clothing that is common in so many families — this is 
largely a matter of habit, and you will be surprised at 
how much less bed-clothing you can get along with 
than you have been using. Never sleep in any gar- 
ments that you have worn during the day — this prac- 
tice is neither healthy nor cleanly. Do not pile up too 
many pillows under your head — one small one is 
enough. Relax every muscle in the body, and take 
the tension off of every nerve, and learn to "loaf" in 
bed, and to cultivate "that lazy feeling" when you get 
under the covers. Train yourself not to think of the 
affairs of the day after you retire — make this an invari- 
able rule and you will soon learn to sleep like the 
healthy child. Watch a child sleep, and what it does 
after going to bed, and endeavor to follow its plan as 
nearly as possible. Be a child when you go to bed, and 
endeavor to live over again the sensations of childhood, 
and you will sleep like the child — this one piece of ad- 
vice is worthy of being printed alone in a handsomely 
bound book, for if followed we would have a race of 
greatly improved people. 

If one has acquired an idea of the real nature of 
man, and his place in the universe, he will be more 
likely to drop into this childlike rest than will the aver- 
age man or woman. He feels so perfectly at home in 
the universe, and has that calm confidence and trust in 
the overruling power, that he, like the child relaxes his 



226 HATHA YOGA. 

body and takes the tension off his mind, and gradually 
drops off into a peaceful sleep. 

We will not give here any special directions regard- 
ing the bringing on of sleep to people who have 
suffered with sleeplessness. We believe that if they 
will follow the plans for rational and natural living 
given in this book, they will sleep naturally, without 
any special advice. But it may be as well to give one 
or two bits of advice along this line, for the use of 
those "on the way." Bathing the legs and feet in cool 
water, just before retiring, produces sleepiness. Con- 
centrating the mind on the feet, has been a help to 
many, as it directs the circulation to the lower part of 
the body, and relieves the brain. But above all, do not 
try to go to sleep — this is the worst thing in the world 
for one who really wishes to sleep, for it generally acts 
the other way. The better plan, if you think of it at 
all, is to assume the mental attitude that you do not 
care whether or not you sleep right off — that you are 
perfectly relaxed — are enjoying a good "loaf," and 
are perfectly satisfied with things as they are. Imagine 
yourself a tired child, resting in a half-drowsy way, 
not fully asleep nor fully awake, and endeavor to act 
out this suggestion. Do not bother about later in the 
night, and whether or not you will sleep then — just 
live in that particular moment, and enjoy your "loaf." 

The exercises given in the chapter on Relaxation 
will get you into the habit of relaxing at will, and 
those who have been troubled with sleeplessness, will 
find that they may acquire entirely new habits. 

Now, we know that we cannot expect all of our 
students to go to bed like the child, and awaken early 
like the child, or the farmer. We wish that this were 



SLEEP. *2? 

possible, but we realize just what modern life, par- 
ticularly in the large cities, requires of one. So all 
that we can ask our students to do is to try to live as 
closely to nature in this respect as possible. Avoid so 
far as you can, late hours and excitement at night, and 
whenever you get a chance, retire early and rise early. 
We realize, of course, that all this will interfere with 
what you have been taught to regard as "pleasure," 
but we ask that in the midst of this co-called "pleasure" 
you take a little rest once in awhile. Sooner or later 
the race will return to more simple manners of living, 
and late hour dissipation will be regarded as we now 
regard the use of narcotics, drunkenness, etc. But in 
the meantime, all that we can say is "do the best you 
can for yourself." 

If you are able to get a little time off in the middle 
of the day, or other times, you will find that a half- 
hour's relaxation, or even a little "snooze," will do 
wonders toward refreshing you and enabling you to do 
better work when you arise. Many of our most suc- 
cessful business and professional men, have learned this 
secret, and many a time when they are reported as 
being "very busy for a half-hour" they are really lying 
on their couches, relaxing, breathing deeply, and giv- 
ing nature a chance to recuperate. By alternating a 
little rest with one's work, he will be able to do twice 
as good work as if he had worked without a break or 
rest. Think over these things a little, you people of 
the Western world, and you may be even more "stren- 
uous" by varying your strenuosity by occasional re- 
laxation and rest. A little "letting-go" helps one to 
take a fresh grip and to hold-on all the harder. 



CHAPTER XXX. 

REGENERATION. 

In this chapter we can but briefly direct your atten- 
tion to a subject of vital importance to the race, but 
which the race generally is not ready to seriously con- 
sider. Owing to the present state of public opinion 
upon this subject, it is impossible to write as plainly 
as one would like, or as is really necessary, and all writ- 
ings upon the subject in question are apt to be consid- 
ered as "impure," although the only object of the 
writer may be to counteract the impurity and improper 
practices indulged by the public. However, some 
brave writers have managed to give the public a very 
fair acquaintance with the subject of regeneration, so 
that the majority of our readers will readily understand 
what we mean. 

We will not take up the important subject of the use 
of regeneration as applied to the relation of the two 
sexes, as that subject is so important as to require a 
volume by itself, and then, besides, this work is scarcely 
the one in which this subject should be discussed in de- 
tail. We will, however, say a few words on the sub- 
ject. The Yogis regard as wholly unnatural the exces- 
ses entered into by the majority of men, and into which 
they compel their partners in matrimony to join. They 
believe that the sex-principle is too sacred to be so 
abused, and feel that man often descends below the 
level of the brute in his sex relations. With but one or 
two exceptions the lower animals have sexual relations 

128 



REGENERATION. 229 

only for the purpose of perpetuating their kind, and 
sexual excesses, drains and waste such as man indulges 
in is almost entirely unknown to the lower animal. 

As man has advanced in the scale of life, however, 
he has brought to light new functions of sex, and there 
is an interchange of certain higher principles between 
the sexes, which does not occur to the brutes or to the 
more material forms of human life — this is reserved for 
the man and woman of developed mentality and spiritu- 
ality. Proper relations between husband and wife 
tend to elevate, strengthen, and ennoble, instead of de- 
grading, weakening and defiling the participants, as is 
the case when the said relation is based upon mere sen- 
suality. This is the reason that there is so much mari- 
tal inharmony and discord when one of the partners 
rises to a higher plane of thought, and finds that his or 
her partner is unable to follow. Thereafter their mutual 
relations are upon different planes, and they fail to find 
in each other that which they might wish for. This is 
all we wish to say upon this particular part of the sub- 
ject here. There are a number of good books upon the 
subject, that our students may find by inquiring at the 
centres for advanced thought literature in the different 
cities and towns. We will confine ourselves in the 
remainder of this short chapter to the discussion of the 
subject of the importance of preserving sexual 
strength and health. 

While leading a life in which the actual relations of 
the sexes does not play an important part, the Yogis 
recognize and appreciate the importance of healthy re- 
productive organism, and their effect upon the general 
health of the individual. With these organs in a weak- 
ened condition the entire physical system feels the re- 



230 HATHA YOGA. 

flex action and suffers sympathetically. The Com- 
plete Breath (described elsewhere in this book) pro- 
duces a rhythm which is nature's own plan for keeping 
this important part of the system in normal condition, 
and, from the first, it will be noticed that the reproduc- 
tive functions are strengthened and vitalized, thus, by 
sympathetic reflex action, giving tone to the whole 
system. By this we do not mean that the animal pas- 
sions will be aroused — far from it. The Yogis are ad- 
vocates of continence and chastity, and purity in the 
marriage relation as well as out of it. They have 
learned to control the animal passions, and to hold them 
subject to the control of the higher principles of the 
mind and will. But sexual control does not mean 
sexual weakness, and the Yogi teachings are that the 
man or woman whose reproductive organism is nor- 
mal and healthy will have a stronger will with which to 
control himself or herself. The Yogi believes that 
much of the perversion of this wonderful part of the 
system comes from a lack of normal health and results 
from a morbid rather than from a normal condition of 
the reproductive system. 

The Yogis also know that the sex-energy may be 
conserved and used for the development of the body 
and mind of the individual, instead of being dissipated 
in unnatural excesses as is the wont of so many unin- 
formed people. 

We give in the following pages, one of the favorite 
Yogi exercises for producing this result. Whether or 
not the student wishes to follow the Yogi theories of 
clean living, he will find that the Complete Breath 
will do more to restore health to this part of the sys- 
tem than anything else ever tried. Remember, now, 



REGENERATION. 231 

we mean normal health, not undue development. The 
sensualist will find that normal means a lessening of 
desire rather than an increase; the weakened man or 
woman will find that normal means a toning up and 
relief from the weakness which has heretofore de- 
pressed him or her. We do not wish to be misunder- 
stood on this subject. The Yogi's ideal is a body 
strong in all its parts, and under the control of a mas- 
terful and developed will, animated by high ideals. 

The Yogis possess great knowledge regarding the 
use and abuse of the reproductive principle in both 
sexes. Some hints of this esoteric teaching have fil- 
tered out, and have been used by Western writers on 
the subject, and much good thereby accomplished. In 
this book we cannot go into a discussion of the under- 
lying theory, but will call your attention to a method 
whereby the student may be enabled to transmute the 
reproductive energy into vitality for the whole system 
instead of wasting it and dissipating it in lustful indul- 
gences. The reproductive energy is creative energy, 
and may be taken up by the system and transmuted 
into strength and vitality, thus serving the purpose of 
regeneration instead of generation. If the young men 
of the Western world understood these underlying 
principles, they would be saved much misery and un- 
happiness in after years, and would be stronger men- 
ially, morally and physically. 

This transmutation of the reproductive energy gives 
great vitality to those practicing it. It fills them with 
great vital force, which will radiate from them and 
cause them to be known as "magnetic" personalities. 
The energy thus transmuted may be turned into new 
channels and used to great advantage. Nature has con- 



232 HATHA YOGA. 

densed one of its most powerful manifestations of 
prana into reproductive energy, as its purpose is to cre- 
ate. The greatest amount of vital force is concen- 
trated into the smallest space. The reproductive organ- 
ism is the most powerful storage battery in animal life, 
and its force may be drawn upward and used, as well 
as expended in the ordinary functions of reproduction, 
or wasted in riotous lust. 

The Yogi exercise for transmuting reproductive en- 
ergy is simple. It is coupled with rhythmic breathing 
and is easily performed. It may be practiced at any 
time, but is strongly recommended when one feels the 
instinct most strongly, at which time the reproductive 
energy is manifesting and may be easily transmuted for 
regenerative purposes. We give it in the next para- 
graph. The men or women doing mental creative 
work, or bodily creative work, will be able to use this 
creative energy in their vocations, by following the ex- 
ercise, drawing up the energy with each inhalation and 
sending it forth with the exhalation. The student will 
understand, of course, that it is not the actual repro- 
ductive fluids that are drawn up and used, but the 
etheric pranic energy which animates the latter — the 
soul of the reproductive organism, as it were. 

REGENERATIVE EXERCISE. 

Keep the mind fixed on the idea of Energy, and away 
from ordinary sexual thoughts or imaginings. If these 
thoughts come into the mind do not feel discouraged, 
but regard them as manifestations of a force which you 
intend to use for the purpose of strengthening your 
body and mind. Lie passively, or sit erect, and fix 
/our mind upon the idea of drawing the reproductive 



REGENERATION. 233 

energy upward to the Solar Plexus, where it will be 
transmuted and stored away as a reserve force of vital 
energy. Then breathe rhythmically, forming the men- 
tal image of drawing up the reproductive energy with 
each inhalation. With each inhalation make a com- 
mand of the Will that the energy be drawn upward 
from the reproductive organism to the Solar Plexus. 
If the rhythm is fairly established and the mental image 
is clear, you will be conscious of the upward passage 
of the energy, and will feel its stimulating effect. If 
you desire an increase in mental force, you may draw 
it up to the brain instead of to the Solar Plexus, by 
giving the mental command and holding the mental 
image of the transmission tQL the brain. In this last 
form of the exercise, only such portions of the energy 
as may be needed in the mental work being done will 
pass into the brain, the balance remaining stored up in 
the Solar Plexus. It is usual to allow the head to 
bend forward easily and naturally during the trans- 
muting exercise. 

This subject of Regeneration opens up a wide field 
for investigation, research and study, and some day we 
may find it advisable to issue a little manual upon the 
subject, for private circulation among the few who are 
ready for it, and who seek the knowledge from the 
purest motives, rather than from a desire to find some- 
thing which will appeal to their lascivious imaginations 
and inclinations. 



CHAPTER XXXI. 

THE MENTAL ATTITUDE. 

Those who have familiarized themselves with the 
Yogi teachings regarding the Instinctive Mind and 
its control of the physical body — and also of the effect 
of the Will upon the Instinctive Mind — will readily 
see that the mental attitude of the person will have 
much to do with his or her health. Bright, cheerful 
and happy mental attitudes reflect themselves in the 
shape of normal functioning of the physical body, while 
depressed mental states, gloom, worry, fear, hate, 
jealousy, and anger all react upon the body and produce 
physical inharmony and, eventually disease. 

We are all familiar with the fact that good news 
and cheerful surroundings promotes a normal appetite, 
while bad news, depressing surroundings, etc., will 
cause the loss of the appetite. The mention of some 
favorite dish will make the mouth water, and the recol- 
lection of some unpleasant experience or sight may 
produce nausea. 

Our mental attitudes are mirrored in our Instinctive 
Mind, and as that principle of mind has direct con- 
trol of the physical body, it may readily be understood 
just how the mental state takes form in the physical 
action of functioning. 

Depressing thought affects the circulation, which in 
turn affects every part of the body, by depriving it of 
its proper nourishment. Inharmonious thought de- 
stroys the appetite, and the consequence is that the 
body does not receive the proper nourishment, and 
the blood becomes impoverished. On the other hand, 
cheerful, optimistic thought promotes the digestion, 

«34 



MENTAL ATTITUDE. 235 

increases the appetite, helps the circulation, and, in 
fact, acts as a general tonic upon the system. 

Many persons suppose that this idea of the affect of 
the mind upon the body is but the idle theory of occul- 
tists, and persons interested along the line of mental 
therapeutics, but one has but to go to the records of 
scientific investigators to realize that this theory is based 
upon well established facts. Experiments have been 
tried, many times, tending to prove that the body is 
most receptive to the mental attitude or belief, and per- 
sons have been made sick, and others cured by simple 
auto-suggestion or the suggestion of others, which in 
effect are but strong mental attitudes. 

The saliva is rendered a poison under the influence of 
anger ; mother's milk becomes poisonous to the babe if 
the mother manifests excessive anger or fear. The 
gastric juice ceases to flow freely if the person becomes 
depressed or fearful. A thousand instances of this 
kind could be given. 

Do you doubt the fact that disease may be primarily 
caused by negative thinking ? Then listen to the testi- 
mony of a few authorities of the Western world. 

"Any severe anger or grief is almost certain to be 
succeeded by fever in certain parts of Africa." — Sir 
Samuel Baker, in the British and Foreign Medico 
Chirnrgical Review, 

"Diabetes from sudden mental shock is a true, pure 
type of a physical malady of mental origin." — Sir B. 
W. Richardson, m "Discourses" 

"In many cases, I have seen reasons for believing 
that cancer had its origin in prolonged anxiety." — 
Sir George Paget in "Lectures" 

"I have been surprised how often patients with 



236 HATHA YOGA. 

primary cancer of the liver lay the cause of this ill 
health to protracted grief or anxiety. The cases have 
been far too numerous to be accounted for as mere 
coincidences." — Murchison. 

"The vast majority of cases of cancer, especially of 
breast or uterine cancer, are probably due to mental 
anxiety."— Dr. Snow, in The Lancet. 

Dr. Wilks reports cases of jaundice resulting from 
mental conditions. Dr. Churton, in the British Medical 
Journal, reports a case of jaundice arising from anxiety. 
Dr. Makenzie reports several cases of pernicious 
anaemia caused by mental shock. Hunter reports "an 
exciting cause of angina pectoris has long been known 
to be emotional excitement." 

"Eruptions on the skin will follow excessive mental 
strain. In all these, and in cancer, epilepsy, and mania 
from mental causes, there is a predisposition. It is re- 
markable how little the question of physical disease 
from mental influences has been studied." — Richard- 
son. 

"My experiments show that irascible, malevolent 
and depressing emotions generate in the system in- 
jurious compounds, some of which are extremely 
poisonous ; also that agreeable happy emotions generate 
chemical compounds of nutritious value, which stimu- 
lates the cells to manufacture energy." — Elmer Gates. 

Dr. Hack Tuke, in his well knov>n work on mental 
diseases, etc., written long before the "Mind-cure" in- 
terest was manifested in the Western world, gives 
numerous cases of diseases produced by fear, among 
them being, Insanity, idiocy, paralysis, jaundice, pre- 
mature greyness and baldness, decay of the teeth, 
uterine troubles, erysipelas, eczema and impetigo. 



MENTAL ATTITUDE. 237 

During times when contagious diseases are prevalent 
in communities, it is a well attested fact that fear 
causes a great number of the cases, and also causes 
many deaths in cases in which the attack is but light. 
This is readily understood when we consider the fact 
that contagious diseases are more apt to attack the 
person manifesting impaired vitality, and the further 
fact that fear and kindred emotions impair the vi- 
tality. 

There have been a number of good books written 
upon this matter, so there is no occasion for us to dwell 
at length upon this part of the general subject. But 
before leaving it, we must impress upon our students 
the truth of the oft repeated statement as "Thought 
takes form in action," and that mental conditions are 
reproduced in physical manifestations. 

The Yogi Philosophy, in its entirety, tends to pro- 
duce a mental attitude of calmness, peace, strength 
and absolute fearlessness among its students, which, of 
course, is reflected in their physical condition. To 
such persons mental calmness and fearlessness comes 
as a matter of course, and no special effort is neces- 
sary to produce it. But to those who have not as yet 
acquired this mental calm, a great improvement may be 
obtained by the carrying of the thought of the proper 
mental attitude, and the repetition of mantrams calcu- 
lated to produce the mental image. We suggest the 
frequent repetition of the words "BRIGHT, CHEER- 
FUL AND HAPPY," and the frequent contemplation 
of the meaning of the words. Endeavor to manifest 
these words into physical action, and you will be 
greatly benefited both mentally and physically, and 
will also be preparing your mind to receive high spirit- 
ual truths. 



CHAPTER XXXII. 

LEAD BY THE SPIRIT. 

While this book is intended to treat solely upon the 
care of the physical body, leaving the higher branches 
of the Yogi Philosophy to be dealt with in other writ- 
ings, still the leading principle of the Yogi teachings is 
so bound up with the minor branches of the subject, 
and is so largely taken into account by the Yogis in 
the simplest acts of their lives, that in justice to the 
teachings as well as to our students, we cannot leave 
the subject without at least saying a few words about 
this underlying principle. 

The Yogi Philosophy, as our students doubtless know, 
hold that man is slowly growing and unfolding, from 
the lower forms and manifestations to higher, and 
still higher expressions of the Spirit. Spirit is in each 
man, although often so obscured by the confining 
sheaths of his lower nature that it is scarcely discern- 
able. It is also in the lower forms of life, working up 
and ever seeking for higher forms of expression. The 
material sheaths of this progressing life — the bodies of 
mineral, plant, lower animal and man — are but instru- 
ments to be used for the best development of the 
higher principles. But, although the use of the material 
body is but temporary, and the body itself nothing 
more than a suit of clothes to be put on, worn, and 
then discarded, yet it is always the intent of Spirit to 
provide and maintain as perfect an instrument as possi- 



LED BY THE SPIRIT. 239 

ble. It provides the best body possible, and gives the 
impulses toward right living, but if from causes 
not to be mentioned here, an imperfect body is pro- 
vided for the soul, still the higher principles strive to 
adapt and accommodate themselves to it, and make the 
best of it. 

This instinct of self-preservation — this urge behind 
all of life — is a manifestation of the Spirit. It works 
through the most rudimentary forms of the Instinctive 
Mind up through many stages until it reaches the high- 
est manifestations of that mental principle. It also 
manifests through the Intellect, in the direction of caus- 
ing the man to use his reasoning powers for the pur- 
pose of maintaining his physical soundness and life. 
But, alas ! the Intellect does not keep to its own work, 
for as soon as it begins to be conscious of itself it 
begins to meddle with the duties of the Instinctive 
Mind, and overriding the instinct of the latter, it forces 
all sort of unnatural modes of living upon the body, 
and seems to try to get as far away from nature as pos- 
sible. It is like a boy freed from the parental restraint, 
who goes as far contrary to the parents' example and 
advice as possible — just to show that he is independ- 
ent. But the boy learns his folly, and retraces his 
steps — and so will the Intellect. 

Man is beginning to see now, that there is something 
within him that attends to the wants of his body, and 
which knows its own business much better than he 
does. For man with all his Intellect is unable to 
duplicate the feats of the Instinctive Mind working 
through the body of the plant, animal or himself. And 
he learns to trust this mental principle as a friend, 
and to let it work out its own duties. In the present 



240 HATHA YOGA. 

modes of life which man has seen fit to adopt, in his 
evolution, but from which he will return to first 
principles sooner or later, it is impossible to live a 
wholly natural life, and physical existence must be 
more or less abnormal as a consequence. But nature's 
instinct of self-preservation and accommodation is 
great, and it manages to get along very well with a 
considerable of a handicap, and does its work much 
better than one would expect considering the absurd 
and insane living habits and practices of civilized 
man. 

It must not be forgotten, however, that as man ad- 
vances along the scale and the Spiritual Mind begins 
to unfold, man acquires a something akin to instinct — 
we call it Intuition — and this leads him back to nature. 
We can see the influence of this dawning consciousness, 
in the marked movement back toward natural living 
and the simple life, which is growing so rapidly the last 
few years. We are beginning to laugh at the absurd 
forms, conventions and fashions which have grown up 
around our civilization and which, unless we get rid of 
them, will pull down that civilization beneath its grow- 
ing weight. 

The man and woman in whom the Spiritual Mind is 
unfolding, will become dissatisfied with the artificial 
life and customs, and will find a strong inclination to 
return to simpler and more natural principles of living, 
thinking and acting, and will grow impatient under 
the restraint and artificial coverings and bandages with 
which man has bound himself during the ages. He 
will feel the homing instinct — "after long ages we are 
coming home." And the Intellect will respond, and 
seeing the follies it has perpetrated, will endeavor to 



LED BY THE SPIRIT. 241 

"let go" and return to nature, doing its own work all 
the better by reason of having allowed the Instinctive 
Mind to attend to its own work without meddling. 

The whole theory and practice of Hatha Yogi is 
based upon this idea of return to nature — the belief 
that the Instinctive Mind of man contains that which 
will maintain health under normal conditions. And 
accordingly those who practice its teachings learn first 
to "let go," and then to live as closely to natural condi- 
tions as is possible in this age of artificiality. And this 
little book has been devoted to pointing out nature's 
ways and methods, in order that we may return to 
them. We have not taught a new doctrine, but have 
merely cried out to you to come with us to the good old 
way from which we have strayed. 

We are not unmindful of the fact that it is much 
harder for the man and woman of the West to adopt 
natural methods of living, when all their surroundings 
impel them the other way, but still each may do a 
little each day for himself and the race, in this direc- 
tion, and it is surprising how the old artificial habits 
will drop from a person — one by one. 

In this our concluding chapter, we wish to impress 
upon you the fact that one may be led by the Spirit in 
the physical life, as well as in the mental. One may 
implicitly trust the Spirit to guide him in the right way 
in the matter of everyday living as well as in the 
more complicated matters of life. If one will trust in 
the spirit, he will find that his old appetites will drop 
away from him — his abnormal tastes will disappear — 
and he will find a joy and pleasure in the simpler liv- 
ing which will make life seem like a different thing to 
him. 



242 HATHA YOGA. 

One should not attempt to divorce his belief in the 
Spirit leadings from his physical life — for Spirit per- 
vades everything, and manifests in the physical (or 
rather through it) as well as in the highest mental 
states. One may eat with the Spirit and drink with it, 
as well as think with it. It will not do to say "this 
is spiritual, and that is not," for all is spiritual, in the 
highest sense. 

And finally, if one wishes to make the most of his 
physical life — to have as perfect an instrument as may 
be for the expression of the Spirit — let him live his life 
all the way through in that trust and confidence in the 
spiritual part of his nature. Let him realize that the 
Spirit within him is a spark from the Divine Flame — a 
drop from the Ocean of Spirit— a ray from the Central 
Sun. Let him realize that he is an eternal being — always 
growing, developing and unfolding. Always moving 
toward the great goal, the exact nature of which man, 
in his present state, is unable to grasp with his im- 
perfect mental vision. The urge is always onward and 
upward. We are all a part of that great Life which 
is manifesting itself in an infinitude of infinitude of 
forms and shapes. We are all a part of IT. If we 
can but grasp the faintest idea of what this means, we 
will open ourselves up to such an influx of Life and 
vitality that our bodies will be practically made over 
and will manifest perfectly. Let each of us form an 
idea of a Perfect Body, and endeavor to so live that 
we will grow into its physical form — and we can do 
this. 

We have tried to tell you the laws governing the 
physical body, that you may conform to them as near 
as may be — interposing as little friction as possible to 



LED BY THE SPIRIT. 243 

the inflow of that great life and energy which is anxious 
to flow through us. Let us return to nature, dear stud- 
ents, and allow this great life to flow through us freely, 
and all will be well with us. Let us stop trying to do 
the whole thing ourselves — let us just LET the thing 
do its own work for us. It only asks confidence and 
non-resistance — let us give it a chance* 



liiiiiiii:iiMiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiHMiiiiiiiiiiiiniiiii[iiiiiiiiiiiiiiiiiiiiiiiniiilin 

FOURTEEN LESSONS 

IN 

YOGI PHILOSOPHY 

AND 

ORIENTAL OCCULTISM 



By YOGI RAMACHARAEA. 
Author of "Science of Breath," "Hatha Yoga," Etc. 



An unique work covering the entire field of the Yogi Phil- 
osophy and Oriental Occultism, stating the most profound 
truths and hidden mysteries in the plainest, simplest, English 
style. No Sanscrit terms to puzzle the reader. Just the book 
you have been waiting !or. 

"Know, O Disciple! that those who have passed 
through <he silence, and felt its peace, and retained 
^^ its sfc<}ngth, they long that you shall pass through ^^ 

jj$ it also. Therefore, in the Hall of Learning, when J£ 
he is capable of entering there, the disciple will 
always find his master." — Light on the Path. 



This Boo^is Well Printed— New Type— Good Paper- Over 
275 Pr>ges— Silk Cloth Cover— Strong Durable Binding 

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— — 1 M H I T JgMMBMMiM^^MiW^aBMMBMMMWMMM^MWMiMMiMMMWM**! 

Price, $2.00 Postpaid. 

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NEW REVISED POCKET EDITION 
THE 

BHAGAVAD GITA 

(THE LORD'S SONG) 

OR 

The Message of the Master 

The Greatest Hindu Scripture 



Compiled and adapted from numerous old and new translations 
of the Original Sanscrit Text 

By YOGI RAMACHARAKA 

Author of the several "Yogi Books," etc. 



This is a new presentation of " The Gita," that immortal 
Hindu epic that has been the foundation of the Spiritual knowl- 
edge of the great souls for centuries past. It was Emerson's 
constant companion. Whoever understands this book will 
understand the world's inspired writings. 

Schlegel said that, compared to it, the highest flight of the 
European thought was like a firefly compared to the lightning. 
It contains the Inner Doctrine of the Wisdom Religion of India. 
The present compilation brings the teachings before the public, in 
a plain, simple, practical form. 

Price, Cloth, 75 Cents; Leather, $1.25. 



ADVANCED COURSE 

IN 

YOGI PHILOSOPHY 

AND 

ORIENTAL OCCULTISM 

By YOGI RAMACHARAKA 

Author of "Science of Breath," "Hatha Yoga," "Fourteen 

Lessons" Etc, 



T HIS book consists of Twelve Lessons, originally issued in 
monthly parts, treating upon the more advanced branches 
of the Yogi Philosophy and Oriental Occultism. It is prac- 
tically a sequel to our book "Fourteen Lessons in Yogi Phil- 
osophy and Oriental Occultism," and continues the teachings 
of the "Fourteen Lessons," and leads the students to higher 
planes of thought, as well showing him the deeper phases of 
occult truth. This book is intended only for those who feel 
an earnest attraction toward the higher teachings. It is only 
for earnest students, inspired by the highest motives. Those 
for whom these teachings are intended will feel attracted to 
them. If you feel attracted toward this work, we will be 
glad to have you study it, if not, we will feel just as kindly 
toward you, and will send you our best wishes for the hasten 
ing of the day when you will be ready for the advanced teach- 
ings. The matter is one entirely for the guidance of your 
Higher Self — let it decide for you. 

This Book is Well Printed«New Type— Good Paper-Nearly 
350 Pages-Silk Cloth Cover-Strong Durable Binding 



t 

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The 


THE HIDDEN TREASURES 

OF THE 

ANCIENT QABAlAIf 


Hidden Treasures 

of the 

Ancient Qabalah 

The Transmutation of 
Passion into Power 

f the Great Masters of Early Times 
ELIAS GEWURZ 

le secret doctrine of the Jews, handed 
s ages by the great Teachers to their 
er the solemn vow of secrecy. 
, however, the principal text book of 
down by a very learned rabbi named 
ok is known as the Zohar and contains 
ccult knowledge. Priceless treasures of 
I in its volumes, awaiting discovery by 

it variety of teachings on the inner life, 
g : The Unity of God and The Universe, 
f ect, and The Law of Spiritual Evolution. 
Zohar, the Hebrew Chaldaic, known to 
utes the main difficulty in the way of 
he Qabalah. 

bs of olden times, in which the great 
rth their doctrines, have been the orig- 
losophy of these later days. Modern 
from the same source, and should the 
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shed and delighted at the wealth of occult 

abalah are fountains of living waters 
: spiritual need like the present, their 
attention, as the critical period in the 
which we are passing will be better un- 
foundations of the Wisdom, Religion and 
lich presided over them, when they were 
lolars to be handed down to future gen- 

in Cloth; Price, $1.00 Postpaid. 


rhe Secret Teachings o 
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1 down throughout the 
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Among these is a gre? 
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The Law of Cause and Ef 

The language of the 
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130 Pages; Bound 



RAJA YOGA 



The Yogi Philosophy of 
Mental Development 

By YOGI RAMACHARAKA 

"Raja Yoga" is devoted to the development of the latent 
powers in Man — the gaining of the control of the mental 
faculties by the Will — the attainment of the mastery of the 
lower self — the development of the mind to the end that the 
soul may be aided in its unfoldment. Much that the West- 
ern World has been attracted to in late years under the 
name of "Mental Science" and similar terms, really comes 
under the head of "Raja Yoga." This form of Yoga recog- 
nizes the wonderful power of the trained mind and will, and 
the marvelous results that may be gained by the training of 
the same, and its application by concentration, and intelli- 
gent direction. It teaches that not only may the mind be 
directed outward, influencing outside objects and things, 
but that it may also be turned inward, and concentrated 
upon the particular subject before us, to the end that much 
hidden knowledge may be unfolded and uncovered. Many 
of the great inventors are really practicing "Raja Yoga" un- 
consciously, in this inward application of it, while many 
leaders in the world of affairs are making use of its outward, 
concentrated application in their management of affairs. 



Irr-u THE HINDU- YOGI 




Science of Breath 

A Complete Manual of the Oriental 
Philosophy of Physical, Mental, 
Psychic, and Spiritual Develop- 
ment by the Intelligent Control 
of the Breath. 

By YOGI RAMACHARAKA 



Synopsis: — Chapter I. The Hindu Yogis — Something about 
Their Teachings. Chapter II. "Breath is Life" — Teachings 
of the Orient and Occident Compared. Chapter III. The 
Exoteric Theory of Ereath. Chapter IV. The Esoteric Theory 
of Breath. Chapter V. The Nervous System — Yogi Teachings 
Concerning the Solar Plexus — The Solar Plexus a Store-House 
of Prana. Chapter VI. How to Breathe — Oriental Methods. 
Chapter VII. Four Methods of Eespiration — The Complete 
Breath. Chapter VIII. How to Acquire the Complete Breath. 
Chapter IX. Physiological Effect of the Complete Breath. 
Chapter X. The Cleansing Breath — The Nerve Vitalizing 
Breath — The Vocal Breath. Chapter XL Seven Developing 
Exercises. Chapter XII. Chapter XIII. Vibration and Rhyth- 
mic Breathing — How to Ascertain the Heart Beat Unit as the 
Basis of Rhythmic Breathing. Chapter XIV. Phenomena of 
Psychic Breathing — Directions for Psychic Breathing — Prana 
Distributing — Inhibiting Pain — Self -Healing — Healing Others 
— Distant Healing. Chapter XV. More Phenomena of Psychic 
Breathing — Thought Projection — Forming an Aura — Recharg- 
ing Yourself — Recharging Others — Charging Water — Acquiring 
Mental Qualities — Controlling the Emotions — Transmutation of 
Reproductive Energy — Brain Stimulating. Chapter XVI. 
Spiritual Breathing — Soul Consciousness — How Unfolded — The 
Universal Consciousness — How to Attain This Consciousness — 
General Directions. 75 pages. 

Price, Paper, 60 Cents; Cloth, $1.00, Postpaid. 

I received the copy of "Science Breath" promptly and I am very 
much pleased with it. The simple, clear, logical manner in which 
it is written will certainly be appreciated and will enhance its use- 
fulness. Please send me another copy. — H. W. A., Pittsburgh, Pa. 



HI 82 1| 






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